i 


en 


I 

.A 


CO 


pq 


c/2 


«   a: 
:zi 

en 
Pi    CO 


rr: 


• 

10 

tH 

0) 

<T> 

}^ 

VD 

1 

If) 

•H 

nS  rH 

■P 

00  vo 

10 

CN  rH 

td 

00 

rH 

tH 

^ 

»-l 

TJ 

0) 

n 

»^ 

> 

Ii4 

(0 
43 

a) 

'^ 

O 

• 

PQ 

•H 

<A 

• 

«  4J 

c: 

tH 

^ 

-H 

CO 

^ 

(0 

00 

0) 

(0 

-^  +J 

X 

0 

> 

CO  ^ 

PQ  PQ  E-i 

\i  t 


X.«0#' 


©  AITf  T^*  113iBT 


HICHABP  BAXTMB 


BOSTOX 

1  b  2  B. 


THE 

SAINTS'  ' 
EVERIiASTING   REST. 

BY  THE 

REV.    RICHARD   BAXTER. 


ABRIDGED   BY 

BENJAMIN  FAWCETT,  A.  M. 


STBBEOTTFED  AT  THE  BOSTON  TYPE  AND  STEBEOTTFE  70VN0BT. 


BOSTON : 

PUBLISHED  BY  LINCOLN  AND  EDMANDS, 

No.  59  Washington  Street. 


ADVERTISEMENT. 


Vh.^.  universal  approbation,  witli  which  Baxter's  Saints'  Rest 
is  received  among  all  denominations  of  Christians,  and  the  solici- 
lude  expressed  by  many  persons  to  be  furnished  with  a  neat  and 
])ortable  edition,  have  induced  the  publishers  to  stereotype  the 
work,  with  the  hope  of  promoting  a  very  extended  circulation  of 
so  invcJuable  a  treatise.  Some  confusion  was  apparent  in  the 
heads  of  chapters  and  sections  of  former  editions,  which  is  here 
removed,  by  rendering  them  simple  and  plain  j  and  a  few  obso- 
lete expressirms  are  omitted  or  varied.  The  size  and  price  of 
the  present  edition  will  enable  benevolent  persons  to  gratify 
their  wislies  in  procurmg  the  work  for  gratuitous  circtilation,  and 
thus  effectually  advance  the  interests  of  real  religion. 

Boston^  Auguatj  I8S6. 


EXTRACTS 


FROM  AN 


INTRODUCTORY   ESSAY, 

By  THOMAS  ERSKINE,  Esq. 


ADVOCATE. 


We  do  not  arrogate  to  ourselves  so  much  as  to  suppose, 
t}iat  our  commendation  can  add  any  thing  to  the  authority 
of  such  a  name  as  that  of  Richard  Baxter.  He  be- 
longed to  a  class  of  men,  whose  characters  and  genius, 
now  universally  venerated,  seem  to  have  been  most  pe- 
culiarly adapted,  by  Divine  Providence,  to  the  circum- 
stances of  their  age  and  country.  We  do  not  speak  only 
of  those  who  partook  in  Baxter's  views  of  ecclesiastical 
polity ;  but  of  those  who,  under  any  name,  maintained 
the  cause  of  truth  and  liberty,  during  the  eventful  period 
of  the  seventeenth  century.  They  were  made  of  the 
same  firm  stuff  with  the  Wickliffs,  and  the  Luthers,  and 
the  Knoxes,  and  the  Cranmers,  and  the  Latimers,  of  a 
former  age.  They  formed  a  distinguished  division  of 
the  same  glorious  army  of  reformation ;  they  encounter- 
ed similar  obstacles,  and  they  were  directed,  and  support- 
ed, and  animated,  by  the  same  spirit.  They  were  the  tru« 
and  enlightened  crusaders,  who,  with  all  the  zeal  and 
courage  which  conducted  their  chivalrous  ancestors  to 
the  earthly  Jerusalem,  fought  their  way  to  the  heavenly 
city  ;  and  rescuing,  by  their  sufferings  and  by  their  la- 
bours, the  key  of  knowledge  from  the  unworthy  hands  in 
which  it  had  long  lain  rusted  and  misused,  generously 


4  INTRODUCTORY    ESSAY. 

left  it  as  a  rich  inheritance  to  all  coming  generations. 
They  speak  with  the  solemn  dignity  of  martyrs.  They 
seem  to  feel  the  importance  of  their  theme,  and  the  per- 
petual presence  of  Him  who  is  the  great  subject  of  it. 
There  are  only  two  things  which  they  seem  to  consider  as 
realities — the  favour  of  God  and  the  enmity  of  God  ; 
and  only  two  parties  in  the  universe  to  choose  between — 
the  party  of  God  and  the  party  of  his  adversaries.  Hence 
that  heroic  and  noble  tone,  which  marks  their  lives  and 
their  writings.  They  had  chosen  their  side,  and  they 
knew  that  it  was  worthy  of  all  they  could  do  or  suffer 
for  it. 

The  agitated  state  of  surrounding  circumstances  gave 
them  continual  proof  of  the  instability  of  all  things  tern 
poral ;  and  inculcated  on  them  the  necessity  of  seeking 
a  happiness  which  might  be  independent  of  external 
things.  They  thus  practically  learned  the  vanity  and 
nothingness  of  life,  except  in  its  relation  to  eternity  ;  and 
they  declared  to  their  fellow-creatures  the  mysteries  of 
the  kingdom  of  God,  with  the  tone  of  men  who  knew 
that  the  lightest  word  which  they  spoke  outweighed,  in 
the  balance  of  reason  as  well  as  of  the  sanctuary,  the 
value  of  all  earth's  plans,  and  politics,  and  interests.  They 
were  upon  high  and  firm  ground.  They  stood  in  the 
midst  of  that  tempestuous  ocean,  secure  on  the  Rock  of 
Ages  ;  and  as  they  uttered  to  those  around  them  their 
invitations,  or  remonstrances,  or  consolations,  they 
thought  not  of  the  tastes,  but  of  the  necessities  of  men — 
they  thought  only  of  the  difference  between  being  lost 
and  being  saved,  and  they  cried  aloud,  and  spared  not. 

There  is  no  doubt  a  great  variety  of  thought,  and 
feeling,  and  expression,  to  be  met  with  in  the  theological 
writers  of  that  class  ;  but  deep  and  solemn  seriousness  is 
the  common  character  of  them  all.  They  seem  to  have 
felt  much.  Religion  was  not  allowed  to  remain  as  an 
unused  theory  in  their  heads  ;  they  were  forced  to  live 
on  it  as  their  food,  and  to  have  recourse  to  it  as  their  only 
strength  and  comfort.  Hence  their  thoughts  are  never 
given  as  abstract  views  ;  they  are  always  deeply  im- 
pregnated with  sentiment.  Their  style  reminds  us  of  the 
light  which  streams  through  the  stained  and  storied  win- 
dows of  an  ancient  cathedral.  It  is  not  light  merely, 
but  light  modified  by  the  rich  hues,  and  the  quaint  forms, 
and  the  various  incidents,  of  the  pictured  medium  through 
which  it  passes.    So  these  venerable   wortliies  do  not 


INTRODUCTORY    ESSAY.  5- 

give  us  merely  ideas,  but  ideas  coloured  by  the  deep 
affections  of  their  own  hearts  ;  they  do  not  merely  give 
us  truth,  but  truth  in  its  historical  application  to  the  va- 
rious struggles,  and  difficulties,  and  dejections,  of  their 
strangely  chequered  lives.  This  gives  a  great  interest 
to  their  writings.  They  are  real  men,  and  not  books,  that 
we  are  conversing  with.  And  the  peace,  and  the  strength, 
and  the  hope,  which  they  describe,  are  not  the  fictions 
of  fancy,  but  the  positive  and  substantial  effects  of  the 
knowledge  of  God  on  their  own  minds.  They  are  thus 
not  merely  waymarks  to  direct  our  journeyings  ;  they 
seem  themselves  pilgrims  travelling  on  the  same  road, 
and  encouraging  us  to  keep  pace  wuth  them.  In  their 
books,  they  seem  thus  still  to  journey,  still  to  combat ; 
but,  O  !  let  us  think  of  the  bright  reality  ! — their  contests 
are  past,  their  labours  arc  over ;  they  have  fought  the 
good  fight,  and  they  are  now  at  rest,  made  perfect  in 
Christ  Jesus.  They  are  joined  to  that  cloud  of  witnesses, 
of  whom  the  world  was  not  worthy ;  and  their  names  are 
inscribed  in  the  rolls  of  heaven ;  yet  not  for  their  own 
glory,  but  for  the  glory  of  him  who  washed  them  from 
their  sins  in  his  own  blood,  and  whose  strength  was  made 
perfect  in  their  weakness. 

These  were  the  great  men  of  England,  and  to  them, 
under  God,  is  England  indebted  for  much  of  that  which 
is  valuable  in  her  public  institutions,  and  in  the  character 
of  her  people.  They  were,  indeed,  a  noble  army;  they 
were  born  from  above  to  be  the  combatants  for  truth ,  they 
were  placed  in  the  gap,  and  they  held  their  ground,  or 
fell  at  their  posts. 

In  this  army  Richard  Baxter  was  a  standard-bearer. 
He  laboured  much,  as  well  in  preaching  as  in  writing ; 
and  with  an  abundant  blessing  on  both.  He  had  all  the 
high  mental  qualities  of  his  class  in  perfection.  His 
mind  is  inexhaustible,  and  vigorous,  and  vivacious,  to  an 
extraordinary  degree.  He  seizes  irresistibly  on  the  at- 
tention, and  carries  it  along  with  him  ;  and  we  assuredly 
do  not  know  any  author  who  can  be  compared  with  him, 
for  the  power  with  which  he  brings  his  reader  directly 
face  to  face  with  death,  and  judgment,  and  eternity  ;  and 
compels  him  to  look  upon  them,  and  converse  with  them. 
He  is  himself  most  deeply  serious,  and  the  holy  solemnity 
of  his  own  soul  seems  to  envelope  the  reader,  as  with  the 
air  of  a  temple. 


6  INTRODUCTORY    ESSAY. 

The  Saints'  Everlasting  Rest  was  written  on  a  bed  of 
sickness.  It  contains  those  thoughts  and  feehngs,  which 
occupied,  and  fortified,  and  animated  the  author,  as  he 
stood  on  the  brink  of  eternity.  The  examples  of  heaven- 
ly meditation  which  he  gives  really  breathe  of  heaven  ; 
and  the  importance  of  such  meditation,  as  a  duty,  and  as  a 
mean  of  spiritual  growth,  is  admirably  set  forth,  and  most 
powerfully  enforced.  And  is  it  not  a  most  pernicious  mad- 
ness and  stupidity  to  neglect  this  duty  .''  Is  it  not  strange 
tiiat  such  prospects  should  excite  so  little  interest?  Is  it  not 
strange  that  the  uncertainty  of  the  duration  of  life,  and 
tixe  certainty  of  its  sorrows,  do  not  compel  men  to  seek 
refuge  in  that  inheritance  which  is  incorruptible,  unde- 
filed,  and  which  fadeth  not  away  .''  Is  it  not  strange  that 
the  offers  of  friendship,  and  intimate  relationship,  which 
God  is  continually  holding  out  to  us,  should  be  slighted, 
even  in  competition  with  the  society  of  those,  whom  we 
cannot  but  despise  and  reprobate  .'  Is  it  not  strange  that 
we  should,  day  after  day,  allow  ourselves  to  be  duped  by 
the  same  false  promises  of  happiness,  which  have  disap- 
pointed us,  just  as  often  as  they  have  been  trusted .''  O  ! 
let  us  be  persuaded,  that  there  is  no  rest  in  created  things. 
No  :  there  is  no  rest,  except  in  Him  who  made  us.  Who 
is  the  man  that  can  say  he  has  found  rest  elsewhere  .''  No 
man  says  it.  May  God  open  our  hearts,  as  well  as  our 
understandings,  to  see  the  truth  ;  that  we  may  practi- 
cally know  the  insufficiency,  and  hollowness,  and  insecu- 
rity of  all  earthly  hopes  ;  and  that  we  may  be  led,  in  sim- 
plicity and  earnestness,  to  seek,  and  so  to  find,  our  rest  in 
Himself. 

T.  E. 

Edinburgh,  February,  1824. 


CONTENTS. 


Page. 

Lilroduclory  Essay, 3 

(!k)inpiler's  Preface, 9 

CHAPTER  I. 

The  Introduction  to  the  Work,  with  some  account  of  the  Na- 
ture of  the  Saints'  Rest, 17 

CHAPTER  n. 
The  great  Preparatives  to  the  Saints'  Rest, 35 

CHAPTER  m. 

The  Excellencies  of  the  Saints' Rest, 45' 

CHAPTER  IV. 

The  Character  of  the  Persons  for  whom  this  Rest  is  ae- 
signed, ^'- 

CHAPTER  V. 

The  great  Misery  of  those  who  lose  the  Saints'  Rest,    ...    81 

CHAPTER  VI. 

Tlie  Misery  of  those,  who,  besides  losing  the  Saints' Rest, 
lose  the  Enjoyments  of  Time,  and  suffer  the  Torments  of 
Hell, 9& 

CHAPTER  Vn. 

The  Necessity  of  diligently  seeking  the  Saints'  Rest,  .    .    .111 

CHAPTER  VIII. 
How  to  discern  our  Title  to  the  Saints'  Rest,       132 

CHAPTER  IX. 
The  Duty  of  the  People  of  God  to  excite  others  to  seek  this 


Rest, 


154 


8  CONTENTS. 

Page. 
CHAPTER  X. 

The  Saints'  Rest  is  not  to  be  expected  on  Earth/     ....  176 

CHAPTER  XI. 

The  Importance  of  leading  a  heavenly  Life  upon  Earth,  .    .  197 

CHAPTER  XII. 

Directions  how  to  lead  a  heavenly  Life  upon  Earth,     .    .    .  219 

CHAPTER  Xm. 

The  Nature  of  heavenly  Contemplation;  with  the  Time, 
Place,  and  Temper,  fittest  for  it, 240 

CHAPTER  XIV. 

What  use  heavenly  Contemplation  makes  of  Consideration, 
Affections,  Soliloquy,  and  Prayer,       255 

CHAPTER  XV. 

Heavenly  Contemplation  assisted  by  sensible  Objects,  and 
guarded  against  a  treacherous  Heart, 273 

CHAPTER  XVI. 

Heavenly  Contemplation  exemplified,  and  the  whole  Work 
concluded 292 


THE 


COMPILER'S  PREFACE. 


Mr.  Richard  Baxter,  the  author  of  the  Saints'  Rest, 
so  well  known  to  the  world  by  this,  and  many  other  ex- 
cellent and  useful  writings,  was  a  learned,  laborious,  and 
eminently  holy  divine  of  the  last  age.  He  was  born 
near  Shrewsbury  in  1615,  and  died  at  London  in  1691. 

His  ministry,  in  an  unsettled  state,  was  for  many  years 
employed  with  great  and  extensive  success,  both  in  Lon- 
don and  in  several  parts  of  the  country  ;  but  he  was  no 
where  fixed  so  long,  or  with  such  entire  satisfaction  fo 
himself,  and  apparent  advantage  to  others,  as  at  Kidder- 
minster. His  abode  there  was  indeed  interrupted,  partly 
by  his  bad  health,  but  chiefly  by  the  calamities  of  a  civil 
war,  yet  in  the  whole  it  amounted  to  sixteen  years  ;  nor 
was  it  by  any  means  the  result  of  his  own  choice,  or  that 
of  the  inhabitants  of  Kidderminster,  that  he  never  settled 
there  again,  after  his  going  from  thence  in  1660.  Before 
his  coming  thither,  the  place  was  overrun  with  igno- 
rance and  profaneness ;  but,  by  the  divine  blessing  on 
his  wise  and  faithful  cultivation,  the  fruits  of  righteous- 
ness sprung  up  in  rich  abundance.  He  at  first  found  but 
a  single  instance  or  two  of  daily  family  prayer  in  a  whole 
street ;  and,  at  his  going  away,  but  one  family  or  two 
could  be  found  in  some  streets  that  continued  to  neglect 
it.  And  on  Lord's-days,  instead  of  the  open  profanation 
to  wliich  they  had  been  so  long  accustomed,  a  person,  in 
passing  through  the  town,  in  the  intervals  of  public  wor- 
ship, might  overhear  hundreds  of  families  engaged  in 
singing  psalms,  reading  the  Scriptures  and  other  good 
books,  or  such  sermons  as  they  had  wrote  down,  while 
they  heard  them  from  the  pulpit.  His  care  of  the  souls 
committed  to  his  charge,  and  the  success  of  his  labours 
among  them,  were  truly  remarkable  ;  for  the  number  of 
his  stated  communicants  rose  to  six  hundred,  of  whom 
he  himself  declared,  there  were  not  twelve  concerning 
whose  sincere  piety  he  had  not  reason  to  entertain  good 


10  compiler's  preface. 

hopes.  Blessed  be  God,  the  religious  spirit,  which  was 
thus  happily  introduced,  is  yet  to  be  traced  in  the  town 
and  neighbourhood  in  some  degree  :  (O  that  it  were  in  a 
greater  I)  and  in  proportion  as  that  spirit  remains,  the 
name  of  Mr.  Baxter  continues  in  the  most  honourable  and 
affectionate  remembrance. 

As  a  writer,  he  has  the  approbation  of  some  of  his 
greatest  contemporaries,  who  best  knew  him,  and  were 
under  no  temptations  to  be  partial  in  his  favour.  Dr 
Barrow  said,  "  His  practical  writings  were  never  mended, 
and  his  controversial  ones  seldom  confuted."  With  a 
view  to  his  casuistical  writings,  the  honourable  Robert 
Boyle  declared,  "  He  was  the  fittest  man  of  the  age  for 
a  casuist,  because  he  feared  no  man's  displeasure,  nor 
hoped  for  any  man's  preferment."  Bishop  Wilkins  ob- 
served of  him,  *'  that  he  had  cultivated  every  subject  he 
had  liandled  ;  that  if  he  had  lived  in  the  primitive  times, 
he  would  have  been  one  of  the  fathers  of  the  church ; 
and  that  it  was  enough  for  one  age  to  produce  such  a 

{)erson  as  Mr.  Baxter."  Archbishop  Usher  had  such 
ligh  thoughts  of  him,  that  by  his  earnest  importunity  he 
put  him  upon  writing  several  of  his  practical  discourses, 
particularly  that  celebrated  piece,  his  Call  to  the  Uncon- 
verted. Dr.  Manton,  as  he  fi-eely  expressed  it,  "  thought 
Mr.  Baxter  came  nearer  the  apostolical  writings  than  any 
man  in  the  ago."  And  it  is  both  as  a  preacher  and  a 
writer,  that  Dr.  Bates  considers  him,  when,  in  his  funeral 
sermon  for  him,  he  says,  "  In  his  sermons  there  was  a 
rare  union  of  arguments  and  motives,  to  convince  the 
mind,  and  gain  the  heart.  All  the  fountains  of  reason 
and  persuasion  were  open  to  his  discerning  eye.  There 
was  no  resisting  the  force  of  his  discourses,  without  de- 
nying reason  and  divine  revelation.  He  had  a  marvel- 
lous facility  and  copiousness  in  speaking.  There  was  a 
noble  negligence  in  his  style,  for  his  great  mind  could 
not  stoop  to  the  affected  eloquence  of  words  ;  he  despised 
flashy  oratory ;  but  his  expressions  were  clear  and  pow- 
erful ;  so  convincing  the  understanding,  so  entering  into 
the  soul,  so  engaging  the  affections,  that  those  were  as 
deaf  as  adders  who  were  not  charmed  by  .so  wise  a 
charmer.  He  was  animated  with  the  Holy  Spirit,  and 
breathed  celestial  fire,  to  inspire  heat  and  life  into  dead 
sinners,  and  to  melt  the  obdurate  in  their  frozen  tombs. 
His  books,  for  their  number,  (which  it  seems  was  more 
than  one  hundred  and  twenty,)  and  variety  of  matter  in 


compiler's  preface.  11 

them,  make  a  library.  They  contain  a  treasure  of  con- 
troversial, casuistical,  and  practical  divinity.  His  boolca 
of  practical  divinity  have  been  effectual  for  more  nume- 
rous conversions  of  sinners  to  God,  than  any  printed  in 
our  time  ;  and,  while  the  church  remains  on  earth,  will 
be  of  continual  efficacy  to  recover  lost  souls.  There  is 
a  vigorous  pulse  in  them,  that  keeps  the  reader  awake 
and  attentive."  To  tliese  testimonies  may  not  improper- 
ly be  added  that  of  the  editors  of  his  practical  works  in 
four  folio  volumes  ;  in  the  preface  to  which  they  say, 
*•  Perhaps  there  are  no  writings  among  us  that  have  more 
of  a  true  Christian  spirit,  a  greater  mixture  of  judgment 
and  affection,  or  a  greater  tendency  to  revive  pure  and 
undefiled  religion  ;  that  have  been  more  esteemed  abroad, 
or  more  blessed  at  home,  for  the  awakening  the  secure, 
instructing  the  ignorant,  confirming  the  wavering,  com- 
forting the  dejected,  recovering  the  profane,  or  improving 
such  as  are  truly  serious,  than  the  practical  works  of  this 
author."  Such  were  the  apprehensions  of  eminent  per- 
sons, who  were  well  acquainted  with  Mr.  Baxter  and  his 
writings.  It  is  therefore  the  less  remarkable  that  Mr. 
Addison,  from  an  accidental  and  a  very  imperfect  ac- 
quaintance, but  with  his  usual  pleasantness  and  candour, 
should  mention  the  following  incident ;  "  I  once  met  with 
a  page  of  Mr.  Baxter.  Upon  the  perusal  of  it,  I  conceived 
so  good  an  idea  of  the  author's  piety,  that  I  bought  the 
whole  book." 

Whatever  other  causes  might  concur,  it  must  chiefly 
be  ascribed  to  Mr.  Baxter's  distinguishing  reputation  as 
a  preacher  and  a  writer,  that,  presently  after  the  restora- 
tion, he  was  appointed  one  of  the  chaplains  in  ordinary  to 
King  Charles  II.  and  preached  once  before  him  in  that 
capacity  ;  as  also  that  he  had  an  offer  made  him  by  the 
Lord  Chancellor  Clarendon,  of  the  bishopric  of  Hereford, 
which,  in  a  respectful  letter  to  his  lordship,  he  saw 
proper  to  decline. 

The  Saints'  Rest  is  deservedly  esteemed  one  of  the 
most  valuable  parts  of  his  practical  works.  He  wrote  it 
when  he  was  far  from  home,  without  any  book  to  con- 
sult but  his  Bible,  and  in  such  an  ill  state  of  health,  as 
to  be  in  continual  expectation  of  death  for  many  months  , 
and,  therefore,  merely  for  his  own  use,  he  fixed  his 
thoughts  on  this  heavenly  subject,  "  which,  says  he,  hath 
more  benefited  me  than  all  the  studies  of  my  life."  At 
this  time  he  could  be  little  more  than  thirty  years  old. 


12  compiler's  preface. 

He  afterwards  preached  over  the  subject  in  his  weekly 
lecture  at  Kidderminster,  and  in  1G56  he  published  it ; 
and  indeed  it  appears  to  have  been  the  first  that  ever  he 
published  of  all  his  practical  writings.  Of  this  book  Dr. 
Bates  says,  "  It  was  written  by  him  when  languishing  in 
the  suspense  of  life  and  death,  but  has  the  signatures  of 
his  holy  and  vigorous  mind.  To  allure  our  desires,  he 
unveils  the  sanctuary  above,  and  discovers  the  glories 
and  joys  of  the  blessed  in  the  Divine  Presence,  by  a  light 
so  strong  and  lively,  that  all  the  glittering  vanities  of 
this  world  vanish  in  that  comparison,  and  a  sincere  be- 
liever will  despise  them,  as  one  of  mature  age  does  the 
toys  and  baubles  of  children.  To  excite  our  fear,  he  re- 
moves the  screen,  and  makes  the  everlasting  fire  of  hell 
so  visible,  and  represents  the  tormenting  passions  of  the 
damned  in  those  dreadful  colours,  that,  if  duly  considered, 
would  check  and  control  the  unbridled,  licentious  appe- 
tites of  the  most  sensual  wretches." 

Heavenly  rest  is  a  subject  in  its  own  nature  so  univer- 
sally important  and  interesting,  and  at  the  same  time  so 
truly  engaging  and  delightful,  as  sufficiently  accounts  for 
the  great  acceptance  which  this  book  has  met  with :  and 
partly,  also,  for  the  uncommon  blessing  which  has  attend- 
ed Mr.  Baxter's  manner  of  treating  the  subject,  both  from 
the  pulpit  and  the  press.  For  where  are  the  operations 
of  divine  graco  more  reasonably  to  be  expected,  or  where 
have  they,  in  fact,  been  more  frequently  discerned,  than 
in  concurrence  with  the  best  adapted  means .''  And  should 
it  appear,  that  persons  of  distinguishing  judgment  and 
piety  have  expressly  ascribed  their  first  religious  im- 
pressions to  the  hearing  or  reading  the  important  senti- 
ments contained  in  this  book  ;  or,  after  a  long  series  of 
years,  have  found  it  both  the  counterpart  and  the  im- 
provement of  their  own  divine  life ;  will  not  this  be 
thought  a  considerable  recommendation  of  the  book 
itself. 

Among  the  instances  of  persons  that  dated  their  true 
conversion  from  hearing  the  sermons  on  the  Saints'  Rest, 
when  Mr.  Baxter  first  preached  them,  was  the  Rev.  Mr. 
Thomas  Doolittle,  M.  A.  who  was  a  native  of  Kidder- 
minster, and  at  that  time  a  scholar,  about  seventeen 
years  old ;  whom  Mr.  Baxter  himself  afterwards  sent  to 
rembroke  Hall,  in  Cambridge,  where  he  took  his  degree. 
Before  his  going  to  the  university,  he  was  upon  trial  as 
an  attorney's  clerk,  and  under  that  character,  being 


compiler's    preface.  13 

ordered  by  his  master  to  write  something  on  a  Lord's 
day,  he  obeyed  with  great  reluctance,  and  the  next  day 
returned  home,  with  an  earnest  desire  that  he  might  not 
apply  himself  to  any  thing,  as  the  employment  of  life, 
but  serving  Christ  in  the  ministry  of  the  gospel.  His 
praise  is  yet  in  the  churches,  for  his  pious  and  useful 
labours,  as  a  minister,  a  tutor,  and  a  writer. 

In  the  life  of  the  Rev.  Mr.  John  Janeway,  Fellow  of 
King's  College,  Cambridge,  who  died  in  1G57,  we  are 
told,  that  his  conversion  was,  in  a  great  measure,  occa- 
sioned by  his  reading  several  parts  of  the  Saints'  Rest. 
And,  in  a  letter  which  he  afterwards  wrote  to  a  near  rela- 
tive, speaking  with  a  more  immediate  reference  to  that 
part  of  the  book  which  treats  of  heavenly  contemplation, 
he  says,  "  There  is  a  duty,  which,  if  it  were  exercised, 
would  dispel  all  cause  of  melancholy ;  I  mean,  heavenly 
meditation,  and  contemplation  of  the  things  which  true 
Christian  religion  tends  to.  If  we  did  but  walk  closely 
with  God  one  hour  in  a  day  in  this  duty,  O  what  influ- 
ence would  it  have  upon  the  whole  day  besides,  and,  duly 
performed,  upon  the  whole  life  !  This  duty,  with  its  use- 
fulness, manner,  and  directions,  I  knew  in  some  measure 
before,  but  had  it  more  pressed  upon  me  by  Mr.  Baxter's 
Saints'  Everlasting  Rest,  a  book  that  can  scarce  be  over- 
valued, for  which  I  have  cause  for  ever  to  bless  God." 
This  excellent  young  minister's  life  is  worth  reading, 
were  it  only  to  see  how  delightfully  he  was  engaged  in 
heavenly  contemplation,  according  to  the  directions  in 
the  Saints'  Rest. 

It  was  the  example  of  heavenly  contemplation,  at  the 
close  of  this  book,  which  the  Rev.  Mr.  Joseph  Alleine, 
of  Taunton,  so  frequently  quoted  in  conversation,  wdth 
this  solemn  introduction,  "  Most  divinely  says  that  man 
of  God,  holy  Mr.  Baxter." 

Dr.  Bates,  in  his  dedication  of  his  funeral  sermon  for 
Mr.  Baxter  to  Sir  Henry  Ashurst,  Bart,  tells  that  re- 
ligious gentleman,  and  most  distinguished  friend  and 
executor  of  JMr.  Baxter,  "  He  was  most  worthy  of  your 
highest  esteem  and  love;  for  the  first  impressions  of 
heaven  upon  your  soul  were  in  reading  his  invaluable 
book  of  the  Saints'  Everlasting  Rest." 

In  the  life  of  the  Rev.  Mr.  Matthew  Henry,  we  have 
tlie  following  character  given  us  of  Robert  Warburton, 
Esq.  of  Grange,  the  son  of  the  eminently  religious  Judge 
Warburton,  and  the  father  of  Mr.  Matthew  Henry's 


14  compiler's  preface. 

second  wife.  "  He  was  a  gentleman  that  greatly  affected 
retirement  and  privacy,  especially  in  the  latter  part  of 
his  life  ;  the  Bible,  and  Mr.  Baxter's  Saints'  Everlasting 
Rest,  used  to  lie  daily  before  him  on  the  table  in  his  par- 
lour ;  he  spent  the  greatest  part  of  his  time  in  reading 
and  prayer." 

In  the  life  of  that  honourable  and  most  religious  knight, 
Sir  Nathaniel  Barnardiston,  Ave  are  told,  that  '•  he  was 
constant  in  secret  prayer  and  reading  the  Scriptures ; 
afterwards  he  read  other  choice  authors :  but  not  long 
before  his  death  he  took  a  singular  delight  to  read  Mr. 
Baxter's  Saints'  Everlasting  Rest,  and  preparations 
thereunto  ;  which  was  esteemed  a  gracious  event  of  Di- 
vine Providence,  sending  it  as  a  guide  to  bring  him  more 
speedily  and  directly  to  that  rest." 

Besides  persons  of  eminence,  to  whom  this  book  has 
been  precious  and  profitable,  we  have  an  instance,  in  the 
Rev.  Mr.  James  Janeway's  Token  for  Children,  of  a  little 
boy,  whose  piety  was  so  discovered  and  promoted  by 
reading  it,  as  the  most  delightful  book  to  him,  next  the 
Bible,  that  the  thoughts  of  everlasting  rest  seemed,  even 
while  he  continued  in  health,  to  swallow  up  all  other 
tlioughts  ;  and  he  lived  in  a  constant  preparation  for  it, 
and  looked  more  like  one  that  was  ripe  for  glory,  than  an 
inhabitant  of  this  lower  world.  And  when  he  w^s  in  the 
sickness  of  which  he  died,  before  he  was  twelve  years  old, 
he  said,  ''  I  pray,  let  me  have  Mr.  Baxter's  book,  that 
I  may  read  a  little  more  of  eternity,  before  I  go  into  it." 

Nor  is  it  less  observable,  that  Mr.  Baxter  himself, 
taking  notice,  in  a  paper  found  in  his  study  after  his 
death,  what  numbers  of  persons  were  converted  by  read- 
ing his  Call  to  the  Unconverted,  accounts  of  which  lie 
had  received  by  letter  every  week,  expressly  adds,  "  This 
little  book,  the  Call  to  the  Unconverted,  God  hath 
blessed  with  unexpected  success,  beyond  all  that  I  have 
written,  except  the  Saints'  Rest."  With  an  evident 
reference  to  this  book,  and  even  during  the  life  of  the 
author,  the  pious  Mr.  Flavell  affectionately  says,  "  Me. 
Baxter  is  almost  in  heaven  :  living  in  the  daily  views 
and  cheerful  expectation  of  the  saints'  everlasting  rest 
with  God ;  and  is  left  for  a  little  while  among  us,  as  a 
great  example  of  the  life  of  faith.'"  And  Mr.  Baxter 
himself  says,  in  his  preface  to  his  Treatise  of  Self-Denial, 
"  I  must  say,  that,  of  all  the  books  which  I  have  written, 
I  peruse  none  so  often  for  the  use  of  my  own  soul  in  its 


compiler's  preface,  15 

daily  work,  as  my  Life  of  Faith,  tliis  of  Self-Denial,  and 
the  last  part  of  the  Saints'  Rest."  On  the  whole,  it  ig 
not  without  good  reason  tliat  Dr.  Calamy  remarks  con- 
cerning it,  "  This  is  a  book,  for  which  multitudes  will 
have  cause  to  bless  God  for  ever." 

This  excellent  and  useful  book  now  appears  in  tho 
form  of  an  abridgment ;  and,  tlierefore,  it  is  presumed, 
will  be  the  more  likely,  under  the  divine  blessing,  to 
diffuse  its  salutary  influence  among  those  that  would 
otherwise  have  wanted  opportunity  or  inclination  to  read 
over  the  larger  volume.  In  reducing  it  to  this  smaller 
size,  I  have  been  very  desirous  to  do  justice  to  the  author, 
and  at  the  same  time  promote  the  pleasure  and  profit  of 
the  serious  reader.  And,  I  hope,  these  ends  are,  in  some 
measure,  answered  ;  chiefly  by  dropping  things  of  a  di- 
gressive, controversial,  or  metaphysical  nature  ;  together 
with  prefaces,  dedications,  and  various  allusions  to  some 
peculiar  circumstances  of  the  last  age  ;  and  particularly, 
by  throwing  several  chapters  into  one,  that  the  number 
of  them  may  better  correspond  with  the  size  of  the 
volume  ;  and  sometimes  by  altering  the  form,  but  not 
the  sense,  of  a  period,  for  the  sake  of  brevity;  and  when 
an  obsolete  phrase  occurred,  changing  it  for  one  more 
common  and  intelligible.  I  should  never  have  thought 
of  attempting  this  work,  if  it  had  not  been  suggested 
and  urged  by  others  ;  and  by  some  very  respectable 
names,  of  whose  learning,  judgment,  and  piety,  I  forbear 
to  avail  myself  However  defective  this  performance 
may  appear,  the  labour  of  it  (if  it  may  be  called  a  labour) 
has  been,  I  bless  God,  one  of  the  most  delightful  labours 
of  my  life. 

Certainly  the  thoughts  of  everlasting  rest  may  be  as 
delightful  to  souls  in  the  present  day,  as  they  have  ever 
been  to  those  of  past  generations.  I  am  sure  such 
thoughts  are  as  absolutely  necessary  now ;  nor  are  temp- 
tations to  neglect  them  either  fewer,  or  weaker,  now 
than  formerly.  The  worth  of  everlasting  rest  is  not  felt, 
because  it  is  not  considered ;  it  is  forgotten,  because  a 
thousand  trifles  are  preferred  before  it.  But  were  the 
divine  reasonings  of  this  book  duly  attended  to,  (and  O 
that  the  Spirit  and  grace  of  a  Redeemer  may  make  them 
so  !)  then  an  age  of  vanity  would  become  serious ;  minds 
enervated  by  sensuality  would  soon  resume  the  strength 
of  reason,  and  display  the  excellence  of  Christianity  ;  the 
delusive  names  of  pleasure  would  be  blotted  out  by  the 


16  compiler's  preface. 

glorious  reality  of  heavenly  joy  upon  earth  ;  every  sta- 
tion and  relation  in  life  would  be  filled  up  with  the  pro- 
priety and  dignity  of  serious  religion ,  every  member  of 
society  would  then  effectually  contribute  to  ^he  beauty 
and  happiness  of  the  whole ;  and  every  soul  would  be 
ready  for  life  or  death,  for  one  world  or  another,  in  a  well- 
grounded  and  cheerful  persuasion  of  having  secured  a 
title  to  that  rest  which  remaineth  to  the  people  of  God. 

B.  F. 

Kidderminster  1  Dec.  2Bth,  1758. 


THE 


SAINTS'  EVERLASTING  REST. 


Hebrews  iv.  9. 
there  remajneth  therefore  a  rest  to  the  people  of  god. 


CHAPTER  I. 


The  Introduction  to  the  Work,  with  some  Account  of 
the  JVature  of  the  Saints^  Rest. 

The  important  design  of  the  apostle  in  the  text,  to  which  the  author  ear- 
nestly bespeaks  the  attention  of  the  reader.  Tlie  saints'  rest  defined, 
with  a  general  plan  of  the  work.  What  this  rest  presupposes.  The 
author's  humble  sense  of  his  inability  fully  to  show  Avhat  this  rest 
contains.  It  contains,  2.  A  ceasing  from  means  of  grace  ;  2.  A 
perfect  freedom  from  all  evils  ;  3.  The  highest  degree  of  the  saints' 
personal  perfection,  both  in  body  and  soul ;  4.  The  nearest  enjoyment 
of  God  the  chief  good  ;  5.  A  sweet  and  constant  action  of  all  the 
powers  of  soul  and  body  in  this  enjoyment  of  God  ;  as,  for  instance, 
bodily  senses,  knowledge,  memory,  love,  joy,  together  with  a  mutual 
love  and  joy. 

It  was  not  only  our  interef-t  in  God,  and  ac- 
tual enjoyment  of  him,  which  was  lost  in  Adam's 
fall,  but  all  spiritual  knowledge  of  him,  and  true 
disposition  towards  such  a  fehcity.  When  the  Son 
of  God  comes  with  recovering  grace,  and  discoveries 
of  a  spiritual  and  eternal  happiness  and  glory,  he 
finds  not  faith  in  man  to  believe  it.  As  the  poor 
man,  that  would  not  beheve  any  one  had  such  a  sum 
as  a  hundred  pounds,  it  was  so  far  above  what  him- 
self possessed,  so  men  will  hardly  now  believe  there 
is  such  a  happiness  as  once  they  had,  much  less  as 
Christ  hath  now  procured.  When  God  would  give 
the  Israelites  his  Sabbaths  of  rest,  in  a  laud  of  rest, 
2 


18  NATURE    OF 

he  had  more  ado  to  make  tliem  beheve  it,  than  to 
overcome  theh*  enemies,  and  procm-e  it  for  them. 
And  when  tliey  had  it,  only  as  a  small  intimation 
and  earnest  of  an  incomparably  more  glorious  rest 
through  Christ,  they  yet  believe  no  more  than  they 
possess,  but  say,  with  the  glutton  at  the  feast,  Sure 
there  is  no  other  heaven  but  this !    or,  if  they  ex- 
pect more  by  the  Messiah,  it  is  only  the  increase 
of  their  earthly  fehcity.     The  apostle  bestows  most 
of  this  Epistle  against  this  distemper,  and  clearly 
and  largely  proves,  that  the  end  of  all  ceremonies 
and  shadows  is  to  direct  them  to  Jesus  Christ  the 
substance;  and  that  the  rest  of  Sabbaths,  and  Ca- 
naan, should  teach  them  to  look  for  a  further  rest, 
which  indeed  is  their  happiness.     My  text  is  his  con- 
clusion after  divers  arguments  ;  a  conclusion,  which 
contains  the  ground  of  all  the  believer's  comfort,  the 
end  of  all  his  duty  and  sufferings,  the  hfe  and  sim^i 
of  all  gospel  promises    and    Christian   privileges. 
What  more  welcome  to  men,  under  personal  afflic- 
tions, tiring  duties,  successions  of  sufferings,  than 
rest  ?    It  is  not  our  comfort  only,  but  our  stabihty. 
Our  liveliness  in   all  duties,  olu*  enduring  tribula- 
tion, our  honouring  of  God,  the  vigour  of  our  love, 
thankfulness,  and  all  our  graces  ;  yea,  the  very  being 
of  our  religion  and  Christianity  depend  on  the  be- 
hoving, serious  thoughts  of  our  rest.     And   now, 
reader,  whatever  thou  art,  young  or  old,  rich  or  poor, 
I  entreat  thee,  and  charge  thee,  in  the  name  of  thy 
Lord,  Avho  will  shortly  call  thee  to  a  reckoning,  and 
judge  thee  to  thy  everlasting,  michangeable   state, 
that  thou  give  not  these  things  the  reading  only,  and 
so  dismiss  them  with  a  bare  approbation  ;  but  that 
thou  set  upon  this  work,  and  take  God  in  Christ  for 
thy  only  rest,  and  fix  thy  heart  upon  him  above  alL 
May  the  living  God,  who  is  the  portion  and  rest  of 
his  saints,  make  these  our  carnal  minds  so  spiritual, 
and  our  earthly  hearts  so  heavenly,  that  loving  him, 
and  dehghting  in  him,  may  be  the  work  of  our  lives  ; 
and  that  neither  I  that  write,  nor  you  that  read,  this 
book,  Inay  ever  be  turned  from  this  path  of  life ; 


THE    saints'   rest.  19 

lest,  a  promise  being  left  us  of  entering  into  his  rest, 
we  should  come  short  of  it,  through  our  own  unbe- 
lief or  negligence. 

The  saints'  rest  is  the  most  happy  state  of  a 
Christian  ;  or,  it  is  the  perfect,  endless  enjoyment  of 
God  by  the  perfected  saints,  according  to  the  meas- 
ure of  their  capacity,  to  which  their  souls  arrive  at 
death,  and  both  soul  and  body  most  fully  after  the 
resurrection  and  final  judgment.  According  to  this 
definition  of  the  saints'  rest,  a  larger  account  of  its 
nature  will  be  given  in  this  chapter  ;  of  its  prepara- 
tives. Chap.  II. ;  its  excellencies,  Chap.  III. ;  and. 
Chap.  IV.,  the  persons  for  whom  it  is  designed. 
Further  to  illustrate  the  subject,  some  description 
will  be  given,  Chap.  V.,  of  their  misery  who  lose 
this  rest ;  and.  Chap.  VI.,  who  also  lose  the  enjoy- 
ments of  time,  and  suffer  the  torments  of  hell. 
Next  will  be  showed,  Chap.  VII.,  the  necessity  of 
dihgently  seeking  this  rest ;  Chap.  VIII.,  how  our 
title  to  it  may  be  discerned ;  Chap.  IX.,  that  they 
who  discern  their  title  to  it  should  help  those  that 
cannot ;  and,  Chap.  X.,  that  this  rest  is  not  to  be 
expected  on  earth.  It  will  then  be  proper  to  con- 
sider. Chap.  XL,  the  importance  of  a  heavenly  life 
upon  earth ;  Chap.  XII.,  how  to  live  a  heavenly  hfe 
upon  earth ;  Chap.  XIII.,  the  nature  of  heavenly 
contemplation,  Avith  the  time,  place  and  temper  fit- 
test for  it ;  Chap.  XIV.,  what  use  heavenly  contem- 
plation makes  of  consideration,  affections,  soliloquy, 
and  prayer ;  and  likewise,  Chap.  XV.,  how  heavenly 
contemplation  may  be  assisted  by  sensible  objects, 
and  guarded  against  a  treacherous  heart.  Heavenly 
contemplation  will  be  exemphfied.  Chap.  XVI.,  and 
tlie  whole  work  concluded. 

There  are  some  things  necessarily  presupposed 
in  the  nature  of  this  rest ;  as,  for  instance,  that 
mortal  men  are  the  persons  seeking  it.  For  angels 
and  glorified  spirits  have  it  already,  and  the  devils 
and  damned  are  past  ho])e. — That  they  choose  God 
only  for  their  end  and  happiness.  He  that  takes 
any  thing  else  for  his  happiness,  is  out  of  the  way 


20  NATURE    OF 

the  first  step. — That  they  are  distant  from  this  end. 
This  is  the  woful  case  of  all  mankind  since  the  fall. 
When  Christ  comes  with  regenerating  grace,  he 
finds  no  man  sitting  still,  but  all  posting  to  eternal 
ruin,  and  making  haste  towards  hell ;  till,  by  con- 
viction, he  first  brings  them  to  a  stand,  and  then, 
by  conversion,  turns  their  hearts  and  lives  smcerely 
to  himself.  This  end,  and  its  excellency,  is  supposed 
to  be  known,  and  seriously  intended.  An  unknown 
good  moves  not  to  desire  or  endeavour.  And  not 
only  a  distance  from  this  rest,  but  the  true  knowl- 
edge of  this  distance,  is  also  supposed.  They  that 
never  yet  knew  tliey  were  without  God,  and  in  the 
way  to  hell,  did  never  yet  know  the  way  to  heaven. 
Can  a  man  find  he  hath  lost  his  God,  and  his  soul, 
and  not  cry,  I  am  undone  ?  The  reason  why  so 
few  obtain  this  rest,  is,  they  will  not  be  convinced, 
that  tlicy  are,  in  point  of  title,  distant  from  it ;  and, 
in  point  of  practice,  contrary  to  it.  Who  ever 
sought  for  that,  which  he  knew  not  he  had  lost  ? 
"  They  that  be  whole  need  not  a  physician,  but 
they  that  are  sick." — The  influence  of  a  superior 
moving  cause  is  also  supposed  ;  else  we  shall  all  stand 
still,  and  not  move  toward  our  rest.  If  God  move 
us  not,  we  cannot  move.  It  is  a  most  necessary 
])art  of  our  Christian  wisdom,  to  keep  our  subordi- 
nation to  God,  and  dependence  on  him.  "  We  are 
not  sufficient  of  ourselves  to  think  any  thing  as  of 
ourselves,  but  our  sufficiency  is  of  God."  "  With- 
out me,"  says  Christ,  "ye  can  do  nothing." — It  is 
next  supposed,  that  they  who  seek  this  rest  have 
an  inward  principle  of  s])iritual  life.  God  does  not 
move  men  like  stones,  but  ho  endows  them  with 
life,  not  to  enable  them  to  move  without  him,  but 
in  subordination  to  himself,  the  first  mover.  And 
further,  this  rest  su])poscs  such  an  actual  tendency 
of  soul  towards  it,  as  is  regular  and  constant,  earnest 
and  laborious.  He  that  hides  his  talent  shall  re- 
ceive the  "wages  of  a  slothful  servant.  Christ  is 
the  door,  the  only  way  to  this  rest.  "  But  strait 
\s  the  gate,  and  narrow  is  the  way ;"  and  we  must 


THE    saints'    rest.  21 

Strive,  if  we  will  enter ;  for  "  many  will  seek  to  enter 
in,  and  shall  not  be  able ;"  which  implies,  "  that 
the  kingdom  of  heaven  suffereth  violence."  Nor 
will  it  bring  us  to  the  end  of  the  saints,  if  we  begin 
hi  the  spirit  and  end  in  the  flesh.  He  only  "  that 
endureth  to  the  end  shall  be  saved."  And  never 
did  a  soul  obtain  rest  with  God,  whose  desire  was 
not  set  upon  Iiim  above  all  things  else  in  the  world. 
"  Where  your  treasure  is,  there  will  your  heart  be 
also."  The  remainder  of  our  old  nature  will  much 
weaken  and  interrupt  these  desires,  but  never  over- 
come them.  And,  considermg  the  opposition  to  our 
desires,  from  the  contrary  principles  in  our  nature, 
and  from  the  weakness  of  our  graces,  together  with 
our  continued  distance  from  the  end,  our  tendency 
to  that  end  must  be  laborious,  and  with  all  our 
might. — All  these  things  are  presupposed,  in  order 
to  a  Christian's  obtaining  an  interest  in  heavenly 
rest. 

Now  we  have  ascended  these  steps  into  the 
outward  courts  may  we  look  within  the  vail  ?  May 
we  show  what  this  rest  contains,  as  well  as  what  it 
presupposes  ?  Alas !  how  little  know  I  of  that 
glory  !  The  glimpse  which  Paul  had  contained 
what  could  not,  or  must  not,  be  uttered.  Had  he 
spoken  the  things  of  heaven  in  the  language  of 
heaven,  and  none  understood  tliat  language,  what 
the  better.?  The  Lord  reyeal  to  me  what  I  may 
reveal  to  you !  The  Lord  open  some  light,  and 
show  both  you  and  me  our  inheritance  !  Not  as  to 
Balaam  only,  whose  eyes  were  opened  to  see  the 
goodliness  of  Jacob's  tents,  and  Israel's  tabernacles, 
where  he  had  no  portion,  and  from  whence  must 
come  his  own  destruction !  not  as  to  Moses,  who 
had  only  a  discovery  instead  of  possession,  and  saw 
the  land  which  he  never  entered  !  but  as  the  pearl 
was  revealed  to  the  merchant  in  the  Gospel,  who 
rested  not  till  he  had  sold  all  he  had,  and  bought  it ! 
and  as  heaven  was  opened  to  blessed  Stephen, 
which  he  was  shortly  to  enter,  and  the  glory  showed 
him  which  should  be  his  own  possession ! — The 


22  NATURE    OP 

things  contained  in  heavenly  rest  are  such  as  these ; — 
a  ceasing  from  means  of  grace ; — a  perfect  freedom 
from  all  evils  ; — the  highest  degree  of  the  saints'  per- 
sonal perfection,  both  of  body  and  soul ; — the  nearest 
enjoyment  of  God  the  chief  good ; — and  a  sw^eet  and 
constant  action  of  all  the  powers  of  body  and  soul 
in  this  enjoyment  of  God. 

1.  One  thing  contained  in  heavenly  rest  is,  the 
ceasing  from  means  of  grace.  When  we  have  ob- 
tained the  haven,  we  have  done  sailing.  When 
the  workman  receives  his  wages,  it  is  implied  he 
has  done  his  work.  When  we  are  at  our  journey's 
end,  we  have  done  with  the  way.  Whether  prophe- 
cies, they  shall  fail ;  whether  tongues,  they  shall 
cease  ;  whether  knowledge,  it  also,  so  far  as  it  had 
the  nature  of  means,  shall  vanish  away.  There 
shall  be  no  more  prayer,  because  no  more  necessity, 
but  the  full  enjoyment  of  what  we  prayed  for :  nei- 
ther shall  we  need  to  fast  and  weep,  and  watch  any 
more,  being  out  of  the  reach  of  sin  and  temptations. 
Preaching  is  done ;  the  ministry  of  man  ceaseth ; 
sacraments  become  useless  ;  the  labourers  are  called 
in,  because  the  harvest  is  gathered,  the  tares  burned, 
and  the  work  finished ;  the  unregenerate  past  hope, 
and  the  saints  past  fear,  for  ever. 

2.  There  is  in  heavenly  rest  a  perfect  freedom  from 
all  evils — all  the  evils  that  accompanied  us  through 
our  course,  and  which  necessarily  follow  our  ab- 
sence from  the  chief  good :  besides  our  freedom 
irom  those  eternal  flames,  and  restless  miseries, 
wliich  the  neglecters  of  Christ  and  grace  must  rem- 
edilessly  endure  ;  a  woful  inheritance,  which,  both 
by  birth  and  actual  merit,  was  due  to  us  as  well  as 
to  them !  In  heaven  there  is  nothing  that  defileth 
or  is  unclean.  All  that  remains  without.  And 
doubtless  there  is  not  such  a  thing  as  grief  and  sor- 
row known  there :  nor  is  there  such  a  thing  as  a  pale 
face,  a  languid  body,  feeble  joints,  unable  infancy, 
decrepit  age,  peccant  humours,  painful  or  pining 
sickness,  griping  fears,  consuming  cares,  nor  what- 
soever deserves  the  name  of  evij.    We  did  weep 


THE  saints'  rest.  23 

and  lament  when  the  world  did  rejoice ;  but  our 
sorrow  is  turned  to  joy,  and  our  joy  shall  no  man 
take  from  us. 

3.  Another  ingredient  of  this  rest  is,  the  highest 
degree  of  the  saints''  personal  perfection,  both  of  body 
and  sold.  Were  the  glory  ever  so  great,  and  them- 
selves not  made  capable  of  it,  by  a  personal  perfec- 
tion suitable  thereto,  it  would  be  little  to  them. 
"  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
eiUered  into  the  heart  of  man,  the  things  which 
God  hath  prepared  for  them  that  love  him."  For 
the  eye  of  tlesh  is  not  capable  of  seeing  them,  nor 
this  ear  of  hearmg  them,  nor  this  heart  of  under- 
standing them :  but  there  the  eye,  and  ear,  and  heart 
are  made  capable;  else  how  do  they  enjoy  them? 
The  more  perfect  the  sight  is,  the  more  dehghtful 
the  beautiful  object.  The  more  perfect  the  appetite, 
the  sweeter  the  food.  The  more  musical  the  ear, 
the  more  pleasant  the  melody.  The  more  perfect  the 
soul,  the  more  joj^ous  those  joys,  and  the  more  glo- 
rious to  us  is  that  glory. 

4.  The  principal  part  of  this  rest  is  our  nearest 
enjoyment  of  God,  the  chief  good.  And  here,  reader, 
wonder  not  if  I  be  at  a  loss !  and  if  my  apprehen- 
sions receive  but  little  of  that  which  is  in  my  ex- 
pressions. If  it  did  not  appear  to  the  beloved  dis- 
ciple what  we  shall  be,  but  only,  in  general,  "  that 
when  Christ  shall  appear  we  shall  be  hke  him,"  no 
wonder  if  I  know  httle.  When  I  know  so  little  of 
God,  I  cannot  much  know  what  it  is  to  enjoy  him. 
If  I  know  so  little  of  spirits,  how  little  of  the  Father 
of  spirits,  or  the  state  of  my  own  soul,  when  ad- 
vanced to  the  enjoyment  of  him  ?  I  stand  and 
look  upon  a  heap  of  ants,  and  see  them  all  with 
one  view ;  they  know  not  me,  my  being,  nature, 
or  thoughts,  though  I  am  their  fellow-creature; 
how  httle,  then,  must  we  know  of  the  great  Creator, 
though  he  with  one  view  clearly  beholds  us  all  ? 
A  glimpse  the  saints  behold  as  in  a  glass,  which 
makes  us  capable  of  some  poor,  dark  apprehen- 
sions of  what  we  shall  behold  in  glory.     If  I  should 


24  NATURE    OP 

tell  a  worldling  what  the  hohness  and  spiritual 
joys  of  the  saints  on  earth  are,  he  cannot  know  ;  for 
grace  cannot  be  clearly  known  without  grace ;  how 
much  less  could  he  conceive  it,  should  I  tell  him  of 
this  glory  ?  But  to  the  saints  I  may  be  somewhat 
more  encouraged  to  speak ;  for  grace  gives  them  a 
dark  knowledge  and  slight  taste  of  glory.  If  men 
and  angels  should  study  to  speak  the  blessedness  of 
that  state  in  one  word,  what  could  they  say  beyond 
this,  that  it  is  the  nearest  enjoyment  of  God?  O  the 
full  joys  offered  to  a  believer  in  that  one  sentence 
of  Christ,  "  Father,  I  will  that  tliose  whom  thou 
hast  given  me  be  with  me  where  I  am,  that  they 
may  behold  my  glory  which  thou  hast  given  me  !" 
Every  word  is  full  of  life  and  joy.  If  the  queen  of 
Sheba  had  cause  to  say  of  Solomon's  glory,  "  Happy 
are  thy  men,  happy  are  these  thy  servants,  who  stand 
continually  before  thee,  and  hear  thy  wisdom;" 
then,  surely,  they  that  stand  continually  before  God, 
and  see  his  glory,  and  the  glory  of  the  Lamb,  are 
more  than  happy.  To  them  will  Christ  give  to  eat 
of  the  tree  of  life,  and  to  eat  of  the  hidden  manna: 
yea,  he  will  make  them  pillars  in  the  temple  of  God, 
and  they  shall  go  no  more  out ;  and  he  will  write 
upon  them  the  name  of  his  God,  and  the  name  of 
the  city  of  his  God,  which  is  New  Jerusalem,  which 
cometh  down  out  of  heaven  from  his  God,  and  he 
will  write  upon  them  his  new  name  ;  yea,  more,  if 
more  may  be,  he  will  grant  them  to  sit  with  him  in 
his  throne.  "  These  are  they  who  came  out  of 
great  tribulation,  and  have  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb  :  there- 
fore are  they  before  the  throne  of  God,  and  serve 
him  day  and  night  in  his  temple,  and  he  that  sitteth 
on  the  throne  shall  dwell  among  them.  The  Lamb 
which  is  in  the  midst  of  the  throne  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  water ; 
and  God  shall  wipe  aAvay  all  tears  from  their  eyes." 
O  bUnd,  deceived  world !  Can  you  show  us  such  a 
glory?  This  is  the  city  of  our  God,  where  the 
tabernacle  of  God  is  with  men,  and  he  will  dwell 


THE  saints'  rest.  25 

with  them,  and  they  shall  be  his  people,  and  Goil 
himself  shall  be  with  them,  and  be  their  God.  The 
glory  of  God  shall  hghten  it,  and  the  Lamb  is  the 
light  thereof.  And  there  shall  be  no  more  curse  ; 
but  the  throne  of  God  and  of  the  Lamb  shall  be  iji 
it ;  and  his  servants  shall  sen^e  him,  and  they  shall 
see  his  face,  and  his  name  shall  be  in  their  foreheads. 
These  sayings  are  faithful  and  true,  and  the  things 
which  must  shortly  be  done.  And  now  we  say,  as 
Mephibosheth,  Let  the  world  take  all,  forasmucli 
as  our  Lord  ^^"ill  come  in  peace.  Rejoice  therefore 
in  the  Lord,  O  ye  righteous,  and  say  with  his  ser- 
vant David,  "  The  Lord  is  the  portion  of  mine  inher- 
itance :  the  lines  are  fallen  unto  me  in  pleasant 
places  ;  yea,  I  have  a  goodly  heritage.  I  have  set 
the  Lord  always  before  me ;  because  he  is  at  my 
right  hand,  I  shall  not  be  moved.  Therefore  m}' 
heart  is  glad,  and  my  glory  rejoiceth  ;  my  flesh  also 
shall  rest  in  hope.  For  thou  wilt  not  leave  my  soul 
m  hell,  neither  wilt  thou  suffer  thine  Holy  One  to 
see  corruption.  Thou  wilt  show  me  the  path  oi" 
life  ;  in  thy  presence  is  fulness  of  joy ;  at  thy  right 
hand  there  are  ])Ieasures  for  evermore."  What 
presumption  would  it  have  been,  once,  to  have 
tliought  or  spoken  of  such  a  thing,  if  God  had  not 
spoken  it  before  us !  I  durst  not  have  thought 
of  the  saints'  preferment  in  this  hfe,  as  Scripture 
sets  it  forth,  had  it  not  been  the  express  truth  of 
God.  How  indecent  to  talk  of  being  sons  of  God 
— speaking  to  him — having  fellowship  with  him — 
dwelling  in  him  and  he  in  us,  if  this  had  not  been 
God's  own  language  !  How  much  less  durst  we  have 
once  thought  of  shining  forth  as  the  sun — of  being 
jomt  heu's  with  Christ — of  judging  the  world — of 
sitting  on  Christ's  throne — of  being  one  in  him  and 
the  Father,  if  we  had  not  all  this  from  the  mouth, 
and  under  the  hand  of  God  !  But  hath  he  said,  and 
shall  he  not  do  it  ?  Hath  he  spoken,  and  shall  he 
not  make  it  good  ?  Yes,  as  the  Lord  God  is  true, 
thus  shall  it  be  done  to  the  man  whom  Christ 
delighteth  to  honour.  Be  of  good  cheer,  Christian, 
3 


26  NATURE    OF 

the  time  is  near,  when  God  and  thou  shalt  be  near, 
and  as  near  as  thou  canst  well  desire.  Thou  shalt 
dwell  in  his  family.  Is  that  enough  ?  It  is  better 
to  be  a  door-keeper  in  the  house  of  God,  than  to 
dwell  in  the  tents  of  wickedness.  Thou  shalt  ever 
stand  before  him,  about  his  throne,  in  the  room 
with  him,  in  his  presence-chamber.  Wouldst  thou 
yet  be  nearer  ?  Thou  shalt  be  his  child,  and  he  thy 
Father ;  thou  shalt  be  an  heir  of  his  kingdom ;  yea, 
more,  the  spouse  of  his  Son.  And  what  more  canst 
thou  desire  ?  Thou  shalt  be  a  member  of  the  body 
of  his  Scyi ;  he  shall  be  thy  head ;  thou  shalt  be 
one  with  him,  who  is  one  with  the  Father,  as  he 
himself  hath  desired  for  thee  of  his  Father,  "  that 
they  all  may  be  one,  as  thou,  Father^  art  in  me, 
and  I  in  thee,  that  they  also  may  be  one  in  us  ;  and 
the  glory  Avhich  thou  gavest  me  T  have  given  them, 
that  they  may  be  one,  even  as  we  are  one ;  I  in 
them,  and  thou  in  me,  that  they  may  be  made  per- 
fect in  one,  and  that  the  world  may  know  that  thou 
hast  sent  me,  and  hast  loved  them  as  thou  hast 
loved  me." 

5.  We  must  add,  that  this  rest  contains  a  sweet 
and  constant  action  of  all  the  powers  of  the  soul  and 
body  in  this  enjoyment  of  God.  It  is  not  the  rest  of  a 
stone,  which  ceaseth  from  all  motion  when  it  attains 
the  centre.  This  body  shall  be  so  changed,  that  it 
shall  no  more  be  flesh  and  blood,  which  cannot  in- 
iierit  the  kingdom  of  God ;  but  a  spiritual  body. 
We  sow  not  that  body  that  shall  be,  but  God  giveth 
it  a  body  as  it  hath  pleased  him,  and  to  every  seed 
his  own  body.  If  grace  makes  a  Christian  differ  so 
much  from  what  he  was,  as  to  say,  I  am  not  the 
man  I  was ;  how  much  more  \vill  glory  make  us 
differ  !  As  much  as  a  body  spiritual,  above  the  sun 
in  glory,  exceeds  these  frail,  noisome,  diseased 
lumps  of  flesh,  so  far  shall  our  senses  exceed  those 
we  now  possess.  Doubtless,  as  God  advanceth  our 
senses,  and  enlargeth  our  capacity,  so  will  he  ad- 
vance the  happiness  of  those  senses,  and  fill  up 
with  himself  all  that  capacity.    Certainly  the  body 


THE  saints'  rest.  27 

should  not  be  raised  up  and  continued,  if  it  sliould 
not  share  in  the  glory.  As  it  hath  shared  in  the 
obedience  and  suiferiiigs,  so  shall  it  also  ui  the 
blessedness.  As  Christ  bought  the  whole  man,  so 
shall  the  whole  partake  of  the  everlasting  benefits 
of  the  purchase.  O  blessed  emj)loynient  of  a  glori- 
fied body !  to  stand  before  the  throne  of  God  and 
the  Lamb,  and  to  sound  forth  for  ever,  "  Thou  art 
worthy,  O  Lord,  to  receive  glory,  and  honour,  and 
power.  Worthy  is  the  Lamb,  that  was  slain,  to  re- 
ceive power,  and  riches,  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  blessing  ;  for  thou  hast 
redeemed  us  to  God,  by  thy  blood,  out  of  every 
kmdred,  and  tongue,  and  people,  and  nation ;  and 
hast  made  us  unto  our  God  kings  and  priests.  Alle- 
luia ;  salvation,  and  glory,  and  honour,  and  power, 
unto  the  Lord  our  God.  Alleluia,  for  the  Lord 
God  omnipotent  reigneth."  O  Christians !  this  is 
the  blessed  rest ;  a  rest,  as  it  were,  without  rest ;  for 
"  they  rest  not  day  and  night,  saying,  Holy,  holy, 
holy  Lord  God  Almighty,  who  was,  and  is,  and  is 
to  come."  And  if  the  body  shall  be  thus  employed, 
O  how  shall  the  soul  be  taken  up  ?  As  its  powers 
and  capacities  are  greatest,  so  its  actions  are  strong- 
est, and  its  enjoyments  sweetest.  As  the  bodily 
senses  have  their  proper  actions,  whereby  they  re- 
ceive and  enjoy  their  objects,  so  does  the  soul  in  its 
own  actions  enjoy  its  own  objects,  by  knowing,  re- 
membering, lovmg,  and  dehghtful  joying.  This  is 
the  soul's  enjoyment.  By  these  eyes  it  sees,  and  by 
these  arms  it  embraces. 

Knowledge.^  of  itself,  is  very  desirable.  As  far  as 
the  rational  soul  exceeds  the  sensitive,  so  far  the 
dehghts  of  a  philosopher,  in  discovering  the  secrets 
of  nature,  and  knowing  the  mystery  of  sciences,  ex- 
ceed the  delights  of  the  glutton,  the  drunkard,  the 
unclean,  and  of  all  voluptuous  sensualists  whatso- 
ever. So  excellent  is  all  truth.  What,  then,  is  their 
delight  who  know  the  God  of  truth  !  How  noble  a 
faculty  of  the  soul  is  the  understanding !  It  can 
compass  the  earth  ;  it  can  measure  the  sun,  moon, 


28  NATURE    OF 

Stars,  and  heaven  ;  it  can  foreknow  each  eclipse  to* 
a  minute,  many  years  before.  But  this  is  the  top 
of  all  its  excellency,  that  it  can  know  God,  who  is 
infinite,  who  made  all  these,  a  httle  here,  and  mor©> 
much  more,  hereafter.  O  the  wisdom  and  goodness 
of  our  blessed  Lord !  He  hath  created  the  under- 
standing with  a  natural  bias  and  inclination  to  truth, 
as  its  object ;  and  to  the  prime  truth,  as  its  prime 
object.  Christian,  when,  after  long  gazing  heaven- 
ward, thou  hast  got  a  ghmpse  of  Christ,  dost  thou 
not  sometimes  seem  to  have  been  with  Paul  in  the 
thu'd  heaven,  whether  in  the  body  or  out,  and  to 
have  seen  what  is  unutterable  ?  Art  thou  not,  with 
Peter,  ready  to  say,  "  Master,  it  is  good  to  be  here  ?" 
"  O  that  I  might  dwell  in  this  mount !  O  that  I 
might  ever  see  what  I  now  see  !"  Didst  thou  never 
look  so  long  upon  the  Sun  of  Righteousness,  till 
thine  eyes  were  dazzled  with  his  astonishing  glory  ? 
And  did  not  the  splendour  of  it  make  all  things 
below  seem  black  and  dark  to  thee  ?  Especially  in 
the  day  of  suffering  for  Christ,  when  he  usually 
appears  most  manifestly  to  his  people,  didst  thou 
never  see  one  walking  in  the  midst  of  the  fiery 
furnace  with  thee,  like  the  Son  of  God?  Believe 
me,  Christians,  yea,  believe  God;  you  that  have 
known  most  of  God  in  Christ  here,  it  is  ae 
nothing  to  what  you  shall  know :  it  scarce,  in  com- 
parison of  that,  deserves  to  be  called  knowledge. 
For  as  these  bodies,  so  that  knowledge  must  cease, 
that  a  more  perfect  may  succeed.  Knowledge 
shall  vanish  away.  For  we  know  in  part.  But 
when  that  which  is  perfect  is  come,  then  that  which 
is  in  part  shall  be  done  away.  When  I  was  a  child, 
I  spake  as  a  child,  I  understood  as  a  child,  I  thought 
as  a  child ;  but  when  I  became  a  man  I  put  away 
childish  things.  For  now  we  see  through  a  glass, 
darkly,  but  then  face  to  face;  now  I  know  in 
part,  but  then  shall  I  know  even  as  also  I  am 
known.  Marvel  not  therefore.  Christian,  how  it 
can  be  fife  eternal  to  know  God  and  Jesus  Christ* 
To  enjoy  God  and  Christ  is  eternal  Ufe ;  and  the 


THE  saints'  rest.  29 

soul's  enjoying  is  in  knowing.  They  that  savour 
only  of  earth,  and  consult  with  flesh,  think  it  a  poor 
happiness  to  know  God.  But  we  know  that  we  are 
of  God,  and  the  whole  world  lieth  in  wickedness; 
and  we  know  that  the  Son  of  God  is  come,  and 
hath  given  us  an  understanding  that  we  may  knoAV 
liiiii  that  is  true ;  and  we  are  in  him  that  is  ti'ue, 
even  in  his  Son  Jesus  Christ.  This  is  the  true  God, 
and  eternal  life. 

The  memory  will  not  be  idle,  or  useless,  in  this 
blessed  work.  From  that  height  the  saint  can  look 
behind  him,  and  before  him.  And  to  compare  past 
with  present  tilings  must  needs  raise  in  the  blessed 
soul  an  inconceivable  esteem  and  sense  of  its  con- 
dition. To  stand  on  that  mount,  whence  we  can 
see  the  Wilderness  and  Canaan  both  at  once ;  to 
stand  in  heaven,  and  look  back  on  earth,  and  weigh 
them  together  in  the  balance  of  a  comparing  sense 
and  judgment,  how  nuist  it  needs  transport  the  soul, 
and  make  it  cry  out,  "  Is  this  the  purchase  that 
cost  so  dear  as  the  ])lood  of  Christ  ?  No  wonder. 
O  blessed  price !  and  thrice  blessed  love,  that  in- 
vented, and  condescended !  Is  tliis  the  end  of  be- 
lieving ?  Is  this  the  end  of  the  Spirit's  workings  ? 
Have  the  gales  of  grace  blown  me  into  such  a  har- 
bour? Is  it  hither  that  Christ  hath  allured  my 
soul  ?  O  blessed  way,  and  thrice  blessed  end !  Is 
this  the  glory  which  the  Scriptures  spoke  of,  and 
ministers  preached  of  so  much  ?  I  see  the  gospel  is 
indeed  good  tidings,  even  tidings  of  peace  and  good 
tilings,  tidings  of  great  joy  to  all  nations !  Is  my 
mourning,  my  fasting,  my  sad  humblings,  my  heavy 
walking,  come  to  this  ?  Is  my  praying,  watching, 
fearing  to  offend,  come  to  this  ?  Are  all  my  afilic- 
tions,  Satan's  temptations,  the  world's  scorns  and 
jeers,  come  to  this  ?  O  vile  nature,  that  resisted  so 
much,  and  so  long,  such  a  blessing !  Unworthy 
soul,  is  this  the  place  thou  earnest  so  unwillingly  to  ? 
Was  duty  wearisome  ?  Was  the  world  too  good  to 
lose  ?  Didst  thou  stick  at  leaving  all,  denying  all, 
and  suffering  any  thing  for  this  ?    Wast  thou  loath 


30  NATURE    OF 

to  die,  to  come  to  this  ?  O  false  heart,  thou  hadst 
ahnost  betrayed  me  to  eternal  flames,  and  lost  me 
this  glory !  Art  thou  not  now  ashamed,  my  soul, 
tliat  ever  thou  didst  question  that  love  which  brought 
thee  hither  ?  that  thou  wast  jealous  of  the  faith- 
fulness of  thy  Lord  ?  that  thou  suspectedst  his  love, 
when  thou  shouldst  only  have  suspected  thyself? 
that  ever  thou  didst  quench  a  motion  of  his  Spirit  ? 
and  that  thou  shouldst  misinterpret  those  provi- 
dences, and  repine  at  those  ways,  which  have  such 
an  end  ?  Now  thou  art  sufficiently  convinced,  that 
thy  blessed  Redeemer  was  saving  thee,  as  well  when 
he  crossed  thy  desires,  as  when  he  granted  them ; 
when  he  broke  thy  heart,  as  when  he  bound  it  up. 
No  thanks  to  thee,  unworthy  self,  for  this  received 
crown ;  but  to  Jehovah,  and  the  Lamb,  be  glory  for 
ever." 

But,  O !  the  full,  the  near,  the  sweet  enjoyment, 
is  that  of  love.  God  is  love,  and  he  that  dwelleth 
in  love  dwelleth  in  God,  and  God  in  him.  Now 
the  poor  soul  complains,  "  O  that  I  could  love 
Christ  more !"  then,  thou  canst  not  choose  but 
love  him.  Now  thou  knowest  httle  of  his  amiable- 
ness,  and  therefore  lovest  little :  then,  thine  eyes 
will  affect  tliy  heart,  and  the  continual  viewing  of 
that  perfect  beauty  will  keep  thee  in  continual 
transports  of  love.  Christians,  doth  it  not  now  stir 
up  your  love,  to  remember  all  the  experiences  of  his 
love  ?  Doth  not  kindness  melt  you,  and  the  sunshine 
of  divine  goodness  warm  your  frozen  hearts  ?  What 
will  it  do  then,  when  you  shall  live  in  love,  and  have 
all  in  him,  who  is  all  ?  Surely  love  is  both  work 
and  wages.  What  a  high  favour,  that  God  will 
give  us  leave  to  love  liim  ?  that  he  will  be  em- 
braced by  those,  who  have  embraced  lust  and  sin 
before  liim  !  But,  more  than  this,  he  returned  love 
for  love  ;  nay,  a  thousand  times  more.  Christian, 
thou  wilt  be  then  brim-full  of  love ;  yet,  love  as 
much  as  thou  canst,  thou  shalt  be  ten  thousand  times 
more  beloved.  Were  the  arms  of  the  Son  of  God 
open  upon  tlie  cross,  and  an  open  passage  made  to 


THE    saints'   rest.  31 

his  heart  by  the  spear,  and  will  not  his  anns  and 
heart  be  open  to  thee  in  glory  ?  Did  he  begin  to 
love  before  thou  lovedst,  and  will  not  he  continue 
now  ?  Did  he  love  thee,  an  enemy  ?  thee,  a  sin- 
ner? thee,  who  even  loathedst  thyself;  and  own 
thee,  when  thou  didst  disclaim  thyself?  And  will 
he  not  now  immeasurably  love  thee,  a  son  ?  thee, 
a  perfect  saint  ?  thee,  who  returnedst  some  love 
for  love  ?  He  that  in  love  wept  over  the  old  Jeru- 
salem when  near  its  ruin,  with  what  love  will  he  re- 
joice over  the  new  Jerusalem  in  her  glory  ?  Chris- 
tian, believe  this,  and  think  on  it :  thou  shalt  l>e 
eternally  embraced  in  the  arms  of  that  love,  which 
was  from  everlasting,  and  w  ill  extend  to  everlasting  ; 
of  that  love  which  brought  the  Son  of  God's  love 
from  heaven  to  earth,  from  earth  to  the  cross,  fi'om 
the  cross  to  the  grave,  from  the  grave  to  glory :  that 
love,  -which  w^as  weary,  hungry,  tempted,  scorned, 
scoiu'ged,  buffeted,  spit  u])on,  crucified,  pierced ; 
which  did  fast,  pray,  teach,  heal,  weep,  sweat,  bleed, 
die  ;  that  love  will  eternally  embrace  thee.  When 
perfect  created  love,  and  most  perfect  uncreated  love, 
meet  together,  it  will  not  be  like  Joseph  and  his 
brethren,  who  lay  upon  one  another's  necks  weep- 
ing ;  it  will  be  loving  and  rejoicing,  not  loving  and 
sorrowing.  Yet  it  will  make  Satan's  court  ring  with 
the  news,  that  Joseph's  brethren  are  come,  that  the 
saints  are  arrived  safe  at  the  bosom  of  Christ,  out  of 
the  reach  of  hell  for  ever.  Nor  is  there  any  sucli 
love  as  David's  and  Jonathan's,  breathing  out  its 
last  into  sad  lamentations  for  a  forced  separation. 
Know  this,  believer,  to  thy  everlasting  comfort,  if 
those  arms  have  once  em.braced  thee,  neither  sin, 
nor  hell,  can  get  thee  thence  for  ever.  Thou  hadst 
not  to  deal  with  an  inconstant  creature,  but  with 
him  with  whom  is  no  variableness,  nor  shadow  of 
turning.  His  love  to  thee  will  not  be  as  thine  was 
on  earth  to  him,  seldom,  and  cold,  up  and  down. 
He  that  would  not  cease  nor  abate  his  love,  for  all 
thine  enmity,  unkind  neglects,  and  churlish  resist- 
ances, can  he  cease  to  love  thee,  when  he  hath 


32  NATURE    OF 

made  thee  truly  lovely  ?  He  that  keepeth  thee  so 
constant  in  thy  love  to  hun,  that  thou  canst  chal- 
lenge tribulation,  distress,  persecution,  famine,  naked- 
ness, peril,  or  sword,  to  separate  thy  love  from  Christ, 
how  much  more  will  himself  be  constant  ?  Indeed, 
thou  mayest  be  persuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principahties,  nor  powers,  nor 
,  things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God  which  is  in  Christ  Je- 
sus our  Lord.  And  now,  are  we  not  left  in  tlie  apos- 
tle's admiration  ?  What  shall  we  say  to  these  things? 
infinite  love  must  needs  be  a  mystery  to  a  finite  ca- 
j)acity.  No  wonder  angels  desire  to  look  into  this 
mystery.  And  if  it  be  the  study  of  saints  here, 
to  know  the  breadth,  and  length,  and  depth,  and 
height,  of  the  love  of  Christ,  which  passeth  knowl- 
edge ;  the  saints'  everlasting  rest  must  consist  in  the 
enjoyment  of  God  by  love. 

Nor  hath  Jo?/  the  least  share  in  this  fruition.  It  is 
that  which  all  the  former  lead  to,  and  conclude  in ; 
even  the  inconceivable  complacency  which  the 
blessed  feel  in  their  seeing,  knowing,  loving,  and 
being  beloved  of  God.  This  is  the  white  stone 
which  no  man  knoweth,  saving  he  that  receiveth  it. 
Surely  this  is  the  joy  which  a  stranger  doth  not  inter- 
meddle with.  All  Christ's  ways  of  mercy  tend  to 
and  end  in  the  saints'  joys.  He  wept,  sorrow^ed, 
suffered,  that  they  might  rejoice  ;  he  sendeth  the 
Spirit  to  be  their  comforter  ;  he  multiplies  promises  ; 
he  discovers  their  future  happiness,  that  their  joy 
may  be  full.  He  opens  to  them  the  fountain  of  liv- 
ing waters,  that  they  may  tliirst  no  more,  and  that  it 
may  spring  up  in  them  to  everlasting  life.  He 
chastens  them  that  he  may  give  them  rest.  He 
makes  it  their  duty  to  rejoice  in  him  ahvays,  and 
again  commands  them  to  rejoice.  He  never  brings 
them  into  so  low  a  condition,  wherein  he  does  not 
leave  them  more  cause  of  joy  than  sorrow.  And 
liatli  the  Lord  such  a  care  of  our  comfort  he  <3  ?  O, 
what  will  that  joy  be,  where  the  soul,  being  perfectly 


THE  saints'  rest.  33 

prepared  for  joy,  and  joy  prepared  by  Christ  for  the 
soul,  it  shall  be  our  work,  our  business,  eternally  to 
rejoice !  It  seems  the  saints'  joy  shall  be  greater 
tlian  the  danmed's  torment ;  for  their  torment  is  the 
torment  of  creatures,  prepared  for  the  devfl  and  liis 
angels  ;  but  our  joy  is  the  joy  of  our  Lord.  The 
same  glory  which  the  Father  gave  the  Son,  the  Son 
hath  given  them,  to  sit  with  him  in  his  throne,  even 
as  he  is  set  down  with  his  Father  in  his  throne^ 
Thou,  poor  soul,  who  prayest  for  joy,  waitest  for 
joy,  complainest  for  want  of  joy,  longest  for  J03' ; 
thou  then  shalt  have  full  joy,  as  much  as  thou  canst 
hold,  and  more  than  ever  thou  thoughtest  on,  or 
tliy  heart  desired.  In  the  mean  time,  walk  carefully ; 
watch  constantly,  and  then  ^ct  God  measure  out  to 
thee  thy  times  and  degrees  of  joy.  It  may  be  he 
keeps  them  until  thou  hast  more  need.  Thou  hadst 
better  lose  thy  comfort  than  thy  safety.  If  thou, 
shouldst  die  full  of  fears  and  sorrows,  it  will  be  but 
a  moment,  and  they  are  all  gone,  and  concluded  in 
joy  inconceivable.  As  the  joy  of  the  hypocrite,  so 
tlie  fears  of  the  upright  are  but  tor  a  moment.  "  God's 
anger  endureth  but  a  moment ;  in  his  favour  is  life ; 
weeping  may  endure  for  a  night,  but  joy  cometh  in 
the  morning."  O  blessed  morning  !  Poor,  humble, 
drooping  soul,  how  would  it  fill  thee  with  joy  now, 
if  a  voice  from  heaven  should  tell  thee  of  the  love  of 
God,  the  pardon  of  thy  sins,  and  assure  thee  of  thy 
part  in  these  joys !  What,  then,  will  thy  joy  be, 
when  thy  actual  possession  shall  convince  thee  of 
tliy  title,  and  thou  shalt  be  in  heaven  before  thou  art 
well  aware  ?  • 

And  it  is  not  tliy  joy  only  ;  it  is  a  mutual  joy,  as 
well  as  a  nuitual  love.  Is  there  joy  in  heaven  at 
thy  conversion,  and  will  there  be  none  at  thy  glori- 
fication ?  Will  not  the  angels  welcome  thee  thither, 
and  congratulate  thy  safe  arrival  ? — Yea,  it  is  the 
joy  of  Jesus  Christ ;  for  now  he  hath  the  end  of  his 
undertaking,  labour,  suffering,  dying,  when  we 
have  our  joys ;  when  he  is  glorified  in  his  saints, 
and  achnired  in  all  them  that  believe  ;  when  he  sees 


34  NATURE    OF 

of  the  travail  of  his  soul,  and  is  satisfied.  This  is 
Christ's  harvest,  when  he  shall  reap  the  fruit  of  his 
labours ;  and  it  will  not  repent  him  concerning  his 
sufferings,  but  he  will  rejoice  over  his  purchased  in- 
heritance, and  his  people  will  rejoice  in  hmi. — Yea, 
the  Father  himself  puts  on  joy,  too,  in  our  joy.  As 
we  grieve  his  Spirit,  and  weaiy  him  with  our  iniqui- 
ties, so  he  is  rejoiced  m  our  good.  O  how  quickly 
does  he  now  spy  a  returning  prodigal,  even  afar 
off!  How  does  he  run  and  meet  him !  And  with 
what  compassion  does  he  fall  on  his  neck,  and  kiss 
him,  and  put  on  him  the  best  robe,  and  a  ring  on 
his  hand,  and  shoes  on  his  feet,  and  Mils  the  fatted 
calf  to  eat  and  be  merry.  This  is  indeed  a  happy 
meeting  ;  but  nothmg  to  the  embracing  and  joy  of 
that  last  and  great  meeting.  Yea,  more  ;  as  God 
doth  mutually  love  and  joy,  so  he  makes  this  his 
rest,  as  it  is  our  rest.  What  an  eternal  Sabbatism, 
when  the  work  of  redemption,  sanctification,  pres- 
ervation, glorification,  is  all  finished,  and  perfected 
for  ever !  "  The  Lord  thy  God  in  the  midst  of  thee 
is  mighty ;  he  will  save,  he  wiU  rejoice  over  thee 
with  joy,  he  will  rest  in  his  love,  he  will  joy  over 
tliee  with  singing."  Well  may  we  then  rejoice  in 
our  God  with  joy,  and  rest  in  our  love,  and  joy  in 
him  with  singing. 

Alas !  my  fearful  heart  scarce  dares  proceed. 
Methinks  I  hear  the  Almighty's  voice  saying  to  me, 
"  Who  is  this  that  darkeneth  counsel  by  words  with- 
out knowledge  ?"  But  pardon  thy  servant,  O  Lord. 
I  have  not  pried  into  unrevealed  things.  I  bewail 
that  my  apprehensions  are  so  dull,  my  thoughts  so 
mean,  my  affections  so  stupid,  and  my  expressions 
so  low,  and  unbeseeming  such  a  glory.  I  have  only 
heard  by  the  hearing  of  the  ear :  O,  let  thy  servant 
see  thee,  and  possess  these  joys ;  and  then  shall  I 
have  more  suitable  conceptions,  and  shall  give  thee 
fuller  glory  ;  I  shall  abhor  my  present  self,  and  dis- 
claim and  renounce  all  these  imi)erfections.  "  I  have 
uttered  that  I  understood  not,  things  too  wonderful 
for  me,  which  I  knew  not."    Yet  "  I  beheved,  and 


THE  -EtAtSTS*   REST.  35 

therefca*e  have  i  spoken.'"  What,  Lordy  eaiast  tfeou 
•expect  £;om  dust  hut  levity?  or  ironi  con-uption 
!but  defilement  ?  ThotLjh  the  weaieness  and  irrsve- 
Teii«e  be  tiie  fi-uit  of  iny  own  corruption,,  yet  the 
•fire  is  fi-om  thine  altar,  and  the  work  of  thy  Gom- 
manding,  I  looked  ?aot  mto  thy  ark^  nor  put  forth 
my  hand  unto  it,  without  thee.  Wash  away  these 
•stains  ako  in  the  blood  of  the  Lamb.  Imperfect^ 
"Or  none,  must  he  thy  service  here.  O  take  thy  Son's 
.•excuse,  "  the  spirit  is  v/illing.  but  the  flesh  is  weakJ^ 


CHAPTER  II. 

The  great  Preparatives  f-o  the  Stdrdi^'  Rest 

There  are  four  things  which  principally  prepare  the  way  to  enter  intc 
it ;  particularly,  1.  The  glorious  appearing  of  Clirist ;  2.  The  gene- 
ral resurrection  ;  3.  Tlie  last  judgraeBt  J  and,  4.  The  saints' corona- 
tion. 

The  passage  of  paradise  is  not  now  so  blocked 
lip,  as  when  tlie  law  and  curse  reigned.  Wherefore 
finding,  beloved  Christians,  a  new  and  living  way 
-consecrated  for  us,  through  the  vail,  that  is  to  say. 
the  flesh  of  CTirist,  by  which  we  may  with  boldness 
enter  uito  the  holiest,  I  shall  draw  near  with  fuller 
assurance  ;  and,  finding  the  flanimg  swox-d  removed, 
shall  look  again  into  tlie  paradise  of  our  God.  Anti 
Ijecause  I  know  that  this  is  no  forbidden  fruit,  and 
withal  that  it  is  good  for  food,  and  pleasant  to  the 
spiritual  eyes,  and  a  tree  to  be  desired  to  make  one 
truly  wise  and  happy  ;  I  shall,  through  the  assistance 
of  the  Spirit,  take  and  eat  thereof  myself,  and  give 
to  you  according  to  my  power,  that  you  may  eat. 
The  porch  of  this  temple  is  exceeding  glorious,  and 
die  gate  of  it  is  called  BeautifuL  Here  are  four 
things  as  the  four  corners  of  this  porch.  Here  is 
*the  most  glorious  coming  tmd  appearance  of  the 
^on  of  God ; — that  great  work  of  Jesus  Christ  in 
raising  onr  bodies  from  the  dust,  nnd  uniting  thona 


36  THE    PREPARATIVES    TO 

again  to  the  soul ; — the  pubhc  and  solemn  process 
at  then-  judgment,  where  they  shall  first  themselves 
be  acquitted  and  justified,  and  then  w^ith  Christ 
judge  the  world  ; — together  with  their  solenm  coro- 
nation, and  receiving  the  kingdom. 

1.  The  most  glorious  coming  and  appearance  of  the 
Son  of  God  may  well  be  reckoned  in  his  people's 
glory.  For  their  sake  he  came  into  the  world, 
suffered,  died,  rose,  ascended;  and  for  their  sake 
it  is  that  he  will  return.  To  this  end  will  Christ 
come  again  to  receive  his  people  unto  himself,  that 
where  he  is,  there  they  may  be  also.  The  bride- 
gi'oom's  departure  was  not  upon  divorce.  He  did 
not  leave  us  with  a  purpose  to  return  no  more.  He 
hath  left  pledges  enough  to  assure  us  to  the  con- 
trary. We  have  his  word,  his  many  promises,  his 
sacraments,  which  show  forth  his  death  till  he 
come  ;  and  his  Spirit,  to  direct,  sanctify  and  com- 
fort till  he  return.  We  have  frequent  tokens  of 
love  from  him,  to  show  us  he  forgets  not  his  promise, 
nor  us.  We  daily  behold  the  forerunners  of  his 
coming,  foretold  by  himself.  We  see  the  fig-tree 
putteth  forth  leaves,  and  therefore  know  that,  sum- 
mer is  nigh.  Though  the  riotous  world  say,  My 
Lord  delayeth  his  coming ;  yet  let  thfp  saints  lifl  up 
their  heads,  for  their  redemption  draweth  nigh. 
Alas !  fellow-Christians,  what  should  we  do  if  our 
Lord  should  not  return  ?  What  a  case  are  we  here 
left  in !  What !  leave  us  in  the  midst  of  wolves, 
and  among  lions,  a  generation  of  >apers,  and  here 
forget  us  ?  Did  he  buy  us  so  dear,  and  then  leave 
us  sinning,  suffering,  groaning,  dying  daily,  and  will 
he  come  no  more  to  us  ?  It  cannot  be.  This  is  hke 
our  unkind  dealing  with  Christ,  who,  when  we  feel 
ourselves  warm  in  the  world,  care  not  for  coming 
to  him  :  but  this  is  not  hke  Christ's  dealing  with  us. 
He  that  would  come  to  suffer  will  surely  come  to 
triumph.  He  that  would  come  to  purchase  will 
surely  come  to  possess.  Where  else  were  all  our 
hopes  ?  What  were  become  of  our  faith,  our  prayers, 
■our  tears    and    our  waiting  ?    What  were  all  the 


THE   saints'  rest.  37 

patience  of  the  saints  worth  to  them  ?  Were  we 
not  left  of  all  men  the  most  miserable  ?  Chris- 
tians, hath  Christ  made  us  forsake  all  the  world, 
and  be  forsaken  of  all  the  world  ?  to  hate  all,  and 
be  hated  of  all  ?  and  all  this  for  him,  that  we 
might  have  him  instead  of  all  ?  And  will  he,  think 
you,  after  all  this,  forget  us,  and  forsake  us  him- 
self? Far  be  such  a  thought  from  our  hearts! 
But  why  staid  he  not  with  his  people  while  he  was 
here  ?  Why  ?  Was  not  the  work  on  earth  done  ? 
Must  he  not  take  possession  of  glory  in  our  behalf? 
Must  he  not  intercede  with  the  Father,  plead  his 
sufferings,  be  filled  with  the  Spirit  to  send  forth,  re- 
ceive authority,  and  subdue  his  enemies  ?  Our 
abode  here  is  short.  If  he  had  staid  on  earth,  what 
would  it  have  been  to  enjoy  hmi  for  a  few  days, 
and  then  die  ?  He  hath  more  in  heaven  to  dwell 
among  ;  even  the  spirits  of  many  generations.  He 
will  have  us  live  by  faith,  and  not  by  sight. 

O,  fellow-Christians,  what  a  day  will  that  be, 
when  we,  who  have  been  kept  prisoners  by  sin,  by 
sinners,  by  the  grave,  shall  be  brought  out  by  the 
Lord  himself!  It  will  not  be  such  a  coming  as  his 
first  was,  in  poverty  and  contempt,  to  be  spit  upon, 
and  buffeted,  and  crucified  again.  He  will  not  come, 
O  careless  world  !  to  be  shghted  and  neglected  by 
you  any  more.  Yet  that  coming  wanted  not  its 
glory.  If  the  heavenly  host,  for  the  celebration  of 
his  nativity,  must  praise  God  ;  with  what  shoutings 
will  angels  and  saints  at  that  day  proclaim  glory  to 
God,  peace  and  good- will  towards  men  !  If  a  star 
must  lead  men  from  remote  parts  of  the  world  to 
come  to  worship  a  child  in  a  manger ;  how  will  the 
glory  of  his  next  appearing  constrain  all  the  world 
to  acknowledge  his  sovereignty !  If,  riding  on  an 
ass,  he  enter  Jerusalem  with  hosannas ;  with  Avhat 
peace  and  glory  will  he  come  toward  the  New  Je- 
rusalem !  If,  when  he  was  in  the  form  of  a  servant^ 
tliey  cry  out,  "  What  manner  of  man  is  this,  that 
ev^en  the  winds  and  the  sea  obey  him  ?"  what  will 
they  Bay,  when  they  shall  see  him  coming  in  his 


ZS  THE    PREPAHA-JrVES  TO 

glory,  and  the  heavens  an^  Hhe  earth  oDey  Mm? 
"  Then  shall  all  the  ti'ibes  of  the  earth  mourns"  To* 
think  and  speak  of  that  day  with  horror  doth  well 
beseem  the  impenilent  sinner,  but  ill  the  believing: 
saint.  Shall  tlie  wicked  behold  him,  and  ciy-, 
""  Yonder  is  he  whose  blood  we  neglected,  whose 
grace  we  resisted,  whose  counsel  we  refused,  whose' 
government  we  cast  off!"  and  shall  not  the  saintSj. 
with  inconceivable  gladness,  cry,  "^  Yonder  is  he 
whose  blood  redeemed  us,  whose  Spirit  cleansed  us., 
whose  law  did  govern  us ;  in  whom  we  trusted,,  and 
lie  hath  not  deceived  our  trust ;  for  whom  we  long 
waited,  and  now  we  see  we  have  not  waited  in  vam ! 
O  cursed  corruption !  that  would  have  had  us  turn 
to  the  world,  and  present  things,  and  say,  Why 
should  we  wait  for  the  Lord  any  longer  ?  Now  we- 
see.  Blessed  are  all  they  that  wait  for  hhn."  And 
now,  Christians,  should  we  not  put  up  that  petition 
heartily,  "  Thy  kingdom  come  ?  The  Spirit  and  the 
bride  say,  Come :  and  let  him  that  heareth,"  and 
readeth,  "say.  Come."  Our  Lord  himself  says,. 
"'  Surely  I  come  quickly.  Amen :  even  so,  come  Lord 
Jesus." 

2.  Another  thing  that  leads  to  paradise  is,  that 
great  work  of  Jesus  Christ,  in  raising  our  bodies  from 
the  dust,  and  uniting  them  again  unto  the  soul.  A 
wonderful  effect  of  infinite  power  and  love !  Yea^ 
wonderful  indeed,  says  Unbelief,  if  it  be  true.  What ! 
shall  all  these  scattered  bones  and  dust  become  a 
man  ? — Let  me  with  reverence  plead  for  God,  for 
that  power  whereby  I  hope  to  arise.  What  beareth 
the  massy  body  of  the  earth  ?  What  limits  the  vast 
ocean  of  the  waters  ?  Whence  is  that  constant  ebb- 
ing and  flowing  of  the  tides  ?  How  many  times 
bigger  than  all  the  earth  is  the  sun,  that  glorious 
body  of  light  ?  Is  it  not  as  easy  to  raise  the  dead 
as  to  make  heaven  and  earth,  and  all  of  nothing  ? — 
Look  not  on  the  dead  bones,  and  dust,  and  difficulty, 
but  at  the  promise.  Contentedly  commit  these  car- 
casses to  a  prison,  that  shall  not  long  contain  them. 
Let  us  lie  down  in  peace,  and  take  our  rest ;  it  will 


THE  saints'  rest.  39 

not  be  an  everlasting  night,  nor  endless  sleep.  If 
unclothing  be  the  thing  thou  fearest,  it  is  that  thou 
mayest  have  better  clothing.  If  to  be  turned  out 
of  doors  be  the  thing  thou  fearest,  remember  that, 
when  the  earthly  house  of  this  tabernacle  is  dissolv- 
ed, thou  hast  a  building  of  God,  a  house  not  made 
with  hands,  eternal  in  the  heavens.  Lay  down 
cheerfully  this  lunij)  of  corruption ;  thou  shalt  un- 
doubtedly receive  it  again  in  incorruption.  Lay 
down  freely  this  terrestrial,  this  natural  body ;  thou 
shalt  receive  it  again  a  celestial,  a  spiritual  body. 
Though  thou  lay  it  down  with  great  dishonour, 
thou  shalt  receive  it  in  glory.  Though  thou  art 
separated  from  it  through  weakness,  it  shall  be 
raised  again  in  mighty  power ;  in  a  moment,  in  the 
twinkling  of  an  eye,  at  the  last  trump;  for  the 
trumpet  shall  sound,  and  the  dead  shall  be  raised 
incorruptible,  and  we  shall  be  changed.  "  The  dead 
in  Christ  shall  rise  first.  Then  they  who  are  alive, 
and  remain,  shall  be  caught  up  together  with  them 
in  the  clouds,  to  meet  the  Lord  in  the  air."  Triumph 
now,  O  Christian,  in  these  promises ;  thou  shalt 
shortly  triumph  in  their  performance.  This  is  the 
day  which  the  Lord  will  make ;  we  shall  rejoice  and 
be  glad  in  it.  The  grave,  that  could  not  keep  our 
Lord,  cannot  keep  us.  He  arose  for  us,  and  by 
the  same  power  will  cause  us  to  arise.  For  if  we 
believe  that  Jesus  died,  and  rose  again,  even  so 
them  also,  who  sleep  in  Jesus,  will  God  bring  with 
him.  Let  us  never  look  at  the  grave,  but  let  us  see 
the  resurrection  beyond  it.  Yea,  let  us  be  stead- 
fast, immoveable,  always  abounding  in  the  work  of 
the  Lord,  forasmuch  as  we  know  our  labour  is  not 
in  vain  in  the  Lord. 

3.  Part  of  this  prologue  to  the  saints'  rest  is  the 
public  and  solemn  process  at  their  judgment,,  where 
they  shall  first  themselves  be  acquitted  and  justified, 
antl  then  witli  Christ  judge  the  world.  Young  and 
old,  of  all  estates  and  nations,  that  ever  were  from 
the  creation  to  that  day,  must  here  come,  and  re- 
ceive then*  doom.    O  terrible,   O  joyful  day  !    Ter- 


40  THE    PREPARATIVES   TO 

rible  to  those  that  have  forgotten  the  coming  of 
tlieir  Lord !  joyful  to  the  samts,  whose  waiting  and 
hope  was  to  see  this  day !  Then  shall  the  world 
behold  the  goodness  and  severity  of  God  ;  on  them 
who  perish,  severity ;  but  to  his  chosen,  goodness. 
Every  one  must  give  an  account  of  his  stewardship. 
Every  talent  of  time,  health,  wit,  mercies,  afflictions, 
means,  warnings,  must  be  reckoned  for.  The  sins 
of  youth,  those  which  they  had  forgotten,  and  their 
secret  sins,  shall  all  be  laid  open  before  angels  and 
men.  They  shall  see  the  Lord  Jesus,  whom  they 
neglected,  whose  word  they  disobeyed,  whose  minis- 
ters they  abused,  whose  servants  they  hated,  now 
sitting  to  judge  them.  Their  own  consciences  shall 
cry  out  against  them,  and  call  to  their  remembrance 
all  their  misdoings.  Which  way  will  the  wretched 
sinner  look*?  Who  can  conceive  the  terrible  thoughts 
of  his  heart  ?  Now  the  world  cannot  help  him  ;  his 
old  companions  cannot ;  the  saints  neither  can  nor 
will.  Only  the  Lord  Jesus  can ;  but  there  is  the 
misery — he  will  not.  Time  was,  sinner,  when 
Christ  would,  and  you  would  not ;  now,  fain  would 
you,  and  he  will  not.  All  in  vain,  to  cry  to  the 
mountains  and  rocks,  Fall  on  us,  and  hide  us  from 
the  face  of  him  that  sitteth  upon  the  throne ;  for 
thou  hast  the  Lord  of  mountains  and  rocks  for  thine 
enemy,  whose  voice  they  will  obey,  and  not  thine. 
I  charge  thee,  therefore,  before  God,  and  the  Lord 
Jesus  Christ,  who  shall  judge  the  quick  and  the 
dead,  at  his  appearing,  and  his  kingdom,  that  thou 
set  thyself  seriously  to  ponder  on  these  things. 

But  why  tremblest  thou,  O  humble,  gracious  soul  ? 
He  that  would  not  lose  one  Noah  in  a  common 
deluge,  nor  overlook  one  Lot  in  Sodom ;  nay,  that 
could  do  nothing  till  he  went  forth  ;  will  he  forget 
thee  at  that  day  ?  The  Lord  knoweth  how  to  de- 
liver the  godly  out  of  temptations,  and  to  reserve 
the  unjust  unto  the  day  of  judgment  to  be  punished. 
He  knoweth  how  to  make  the  same  day  the  greatest 
terror  to  his  foes,  and  yet  the  greatest  joy  to  his 
people.    There  is  no  condemnation  to  them  that 


THE    saints'   rest.  41 

are  in  Christ  Jesus,  wlio  walk  not  after  the  flesh, 
but  after  the  Spirit.  Who  shall  lay  any  thing  to  the 
charge  of  God's  elect  ?  Shall  the  law  ?  The  law  of 
the  spirit  of  life  in  Christ  Jesus  hath  made  them 
free  from  the  law  of  sin  and  death.  Or  shall  con- 
science ?  The  Spirit  itself  beareth  witness  with 
their  spirit,  that  they  are  the  children  of  God.  "  It 
is  God  that  justifieth,  who  is  he  that  condemneth  ?" 
If  our  judge  condemn  us  not,  who  shall?  lie  that 
said  to  the  adidterous  woman,  Hath  no  man  con- 
demned thee  ?  Neither  do  I ;  will  say  to  us,  more 
faithfully  than  Peter  to  him,  Though  all  men  deny 
thee,  or  condemn  thee,  I  will  not.  Having  confess- 
ed me  before  men,  tliee  "  will  I  also  confess  before 
my  Father  Avho  is  in  heaven." 

What  inexpressible  joy,  that  our  dear  Lord,  who 
loveth  our  soids,  and  whom  our  souls  love,  shall  be 
our  Judge  !  Will  a  man  fear  to  be  judged  by  his 
dearest  friend  ?  or  a  wife  by  her  own  husband  ? 
Christian,  did  Christ  come  down  and  suffer,  and 
weep,  and  bleed,  and  die  for  thee,  and  will  he  now 
condenm  thee  ?  Was  he  judged,  condemned  and 
executed  in  thy  stead,  and  now  will  he  condemn 
thee  himself?  Hath  he  done  most  of  the  work 
already,  in  redeeming,  regenerating,  sanctifying  and 
preserving  thee,  and  will  he  now  undo  all  again  ? 
Well,  then,  let  the  terror  of  that  day  be  never  so 
great,  surely  our  Lord  can  mean  no  ill  to  us  in  all. 
Let  it  make  tl^c  devils  tremble,  and  the  wicked 
tremble,  but  it  shall  make  us  leap  for  joy.  It  must 
needs  affect  us  deeply  with  tlic  sense  of  our  mercy 
and  happiness,  to  see  the  most  of  the  world  tremble 
with  terror,  while  we  triumph  with  joy ;  to  hear 
them  doomed  to  everlasting  flames,  when  we  are 

{)roclaimed  heirs  of  the  kingdom  ;  to  see  our  neigh- 
)ours,  that  lived  in  the  same  towns,  came  to  the  same 
congregation,  dwelt  in  the  same  houses,  and  were 
esteemed  more  honourable  in  the  world  than  our- 
selves, now  by  the  Searcher  of  hearts  eternally  sep- 
arated. This,  with  the  great  magnificence  and 
dreadfulness  of  the  day,  the  apostle  pathetically  ex- 
4 


42  THE    PREPARATIVES    TO 

presses  ;  "  It  is  a  righteous  thing  with  God  to  rec- 
ompense tribulation  to  them  that  trouble  you ;  and 
to  you  who  are  troubled,  rest  with  us,  when  the 
Lord  Jesus  shall  be  revealed  from  heaven,  with  his 
mighty  angels,  in  flaming  fire,  taking  vengeance  on 
them  that  know  not  God,  and  that  obey  not  the  gos- 
pel of  our  Lord  Jesus  Christ ;  who  shall  be  punished 
with  everlasting  destruction  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power  ;  when  he 
shall  come  to  be  glorified  in  his  saints,  and  to  be  ad- 
mired in  all  them  that  believe  in  that  day." 

Yet  more :  we  shall  be  so  lar  from  the  dread  of 
that  judgment,  that  ourselves  shallbecome  the  judges. 
Christ  will  take  his  people,  as  it  were,  mto  commis- 
sion with  himself,  and  they  shall  sit  and  approve  his 
righteous  judgment.  Do  you  not  know  that  the  saints 
will  judge  the  world  ?  Nay,  "know  ye  not  that  we 
shall  judge  angels  ?"  Were  it  not  for  the  word  of 
Christ  that  speaks  it,  this  advancement  would  seem 
incredible,  and  the  language  arrogant.  Even  Enoch, 
the  seventh  from  Adam,  prophesied  this,  saying, 
"  Behold  the  Lord  cometh  with  ten  thousands  of  his 
saints,  to  execute  judgment  upon  all,  and  to  convince 
all  that  are  ungodly  among  them,  of  all  their  un- 
godly deeds  which  they  have  ungodly  committed, 
and  of  all  their  hard  speeches  which  ungodly  sinners 
have  spoken  against  him."  Thus  shall  the  saints 
be  honoured,  and  the  upright  shall  have  dominion 
in  the  morning.  O  that  tlie  careless  world  "  were 
wise,  that  they  understood  this,  that  they  would 
consider  their  latter  end !"  that  they  would  be 
now  of  the  same  mind  as  they  will  be,  when  they 
shall  see  the  heavens  pass  aAvay  with  a  great  noise, 
and  tlie  elements  melt  with  fervent  heat,  and  the 
earth  also,  and  the  works  that  are  therein,  burnt  up  ! 
when  all  shall  be  in  fire  about  their  ears,  and  all 
eartlily  glory  consumed.  For  the  heavens  and  the 
eartli,  which  are  now,  are  reserved  unto  fire  against 
the  day  of  judgment,  and  perdition  of  ungodly  meiL 
"  Seeing,  then,  that  all  these  things  shall  be  dissolved, 
what  manner  of  persons  ought  ye  to  be  in  all  holy 


THE  saints'  rest.  43 

conversation  and  godliness,  looking  for  and  hasting 
unto  the  coming  of  the  day  of  God,  wherein  the 
heavens,  being  on  fire,  shall  be  dissolved,  and  the 
elements  shall  melt  with  fervent  heat  ?" 

4.  The  last  preparative  to  the  saints'  rest  is  iJieir 
solemn  coronation  and  receiving  the  kingdom.  For, 
as  Christ,  their  Head,  is  anointed  both  King  and 
Priest,  so  under  him  are  his  people  made  unto  God 
both  kings  and  priests,  to  reign,  and  to  offer  praises 
for  ever.  The  crown  of  righteousness,  which  was 
laid  up  for  them,  shall  by  the  Lord,  the  righteous 
Judge,  be  given  them  at  that  day.  They  have  been 
faithful  unto  death,  and  therefore  he  will  give  them 
a  crown  of  life.  And  according  to  the  improve- 
ment of  their  talents  here,  so  shall  their  rule  and 
dignity  be  enlarged.  They  are  not  dignified  with 
empty  titles,  but  real  dominion.  Christ  will  grant 
them  to  sit  with  him  on  his  throne,  and  will  give 
them  power  over  the  nations,  even  as  he  received 
of  his  Father ;  and  he  "  will  give  them  the  morning 
star."  The  Lord  himself  will  give  them  possession 
with  these  applauding  expressions ;  "  Well  done, 
good  and  faithful  servant :  thou  hast  been  faithful 
over  a  few  things,  I  will  make  thee  ruler  over  many 
things  ;  enter  thou  into  the  joy  of  thy  Lord." 

And  with  this  solenni  and  blessed  proclamation 
shall  he  enthrone  them  ;  "  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from 
tlie  foundation  of  the  world."  Every  word  is  full 
of  hfe  and  joy.  Come — this  is  the  holding  forth  of 
the  golden  sceptre,  to  warrant  our  approach  mito 
tliis  glory.  Come  now  as  near  as  you  will ;  fear  not 
the  Bethshemitc's  judgment  ;  for  the  enmity  is 
utterly  abolislied.  This  is  not  such  a  Come  as  we 
were  wont  to  hear,  "  Come  take  up  your  cross  and 
follow  me."  Though  that  was  sweet,  yet  this  much 
more.  Ye  blessed — Blessed  indeed,  Avhcn  that 
mouth  shall  so  pronounce  us  !  For  though  the  world 
hath  accounted  us  accursed,  and  Ave  have  been 
ready  to  account  ourselves  so  ;  yet  certainly  those 
that  he  blesseth  are  blessed ;  and  those  whom  he 


44  THE    PREPARATIVES    TO 

curseth,  only,  are  cursed,  and  liis  blessing  cannot  be 
reversed.  Of  my  Father — Blessed  in  the  Father's 
love,  as  well  as  the  Son's,  for  they  are  one.  The 
Father  hath  testified  his  love  in  their  election,  dona- 
tion to  Christ,  sending  of  Christ,  and  acceptmg  his 
ransom,  as  the  Son  hath  also  testified  his.  Inherit 
— No  longer  bondmen,  nor  servants  only,  nor  chil- 
dren under  age,  who  differ  not  in  possession,  but 
only  in  title,  from  servants :  but  now  we  are  heirs 
of  the  kingdom,  and  joint  heirs  with  Christ.  The 
kingdom — ^No  less  than  the  kingdom !  Indeed,  to 
be  King  of  kings,  and  Lord  of  lords,  is  our  Lord's 
own  proper  title :  but  to  be  kings,  and  reign  with 
him,  is  ours.  The  enjoyment  of  this  kingdom  is 
as  the  light  of  the  sun ;  each  has  the  whole,  and 
the  rest  never  the  less.  Prepared  for  you — God  is 
the  Alpha,  as  well  as  the  Omega,  of  our  blessedness. 
Eternal  love  hath  laid  the  foundation.  He  prepared 
fjie  kingdom  for  us,  and  then  prepared  us  for  the 
kingdom.  This  is  the  preparation  of  his  counsel 
and  decree  ;  for  the  execution  whereof  Christ  was 
yet  to  make  a  further  preparation.  For  you — ^Not 
for  beUevers  only  in  general,  who,  without  individu 
al  persons,  are  nobody ;  but  for  you  personally. 
Froifi  the  foundation  of  the  world — Not  only  from 
the  -promisG  after  Adam's  fall,  but  from  eternity. 

Thus  we  havti  seen  the  Christian  safely  landed  in 
paradise,  and  conveyed  honourably  to  his  rest.  Now 
fet  us  a  little  further,  in  the  next  chapter,  view  those 
mansions,  consider  their  privileges,  and  see  whether 
there  be  any  glory  like  unto  this  glory. 


THE  saints'  rest.  45 

CHAPTER  III. 

The  Excellencies  of  the  Saints^  Rest. 

1.  It  is  the  purchased  possession  ;  2.  A  free  gift  ;  3.  Peculiar  to  saints ; 
4.  An  association  with  saints  and  angels  ;  5.  It  derives  its  joys  im- 
mediately from  God  himself.  6.  It  will  be  seasonable  ;  7.  Suitable ; 
8.  Perfect,  without  sin  and  suffering  5  9.  And  everlasting. 

Let  us  draw  a  little  nearer,  and  see  what  further 
excellencies  this  rest  afFordeth.  The  Lord  hide  us 
in  the  clefts  of  the  rock,  and  cover  us  with  the  hands 
of  indulgent  grace,  while  we  approach  to  take  this 
view  !  This  rest  is  excellent  for  being — a  purchased 
possession ; — a  free  gift ; — peculiar  to  saints  ; — an 
association  with  saints  and  angels  ; — yet  deriving  its 
joys  innnediately  from  God  ;^-and  because  it  will 
be  a  seasonable, — suitable, — perfect, — and  eternal 
rest. 

1.  It  is  a  most  singular  honour  of  the  samts'  rest, 
to  be  called  the  purchased  possession ;  That  is,  the 
fruit  of  the  blood  of  the  Son  of  God ;  yea,  the  chief 
fruit,  the  end  and  perfection  of  all  the  fruits  and 
efficacy  of  that  blood.  Greater  love  than  this,  there 
is  not,  to  lay  down  the  life  of  the  lover.  And  to 
have  this  our  Redeemer  ever  before  our  eyes,  and 
the  liveliest  sense  and  freshest  remembrance  of  that 
dying,  bleeding  love  still  upon  our  souls !  How  will 
it  fill  our  souls  with  perpetual  joy,  to  tliink,  that  in 
the  streams  of  this  blood  we  have  swam  through 
the  violence  of  the  world,  the  snares  of  Satan,  the 
seduccments  of  flesh,  the  curse  of  the  law,  the  wrath 
of  an  offended  God,  the  accusations  of  a  guilty  con- 
science, and  the  vexing  doubts  and  fears  of  an  im- 
believjiig  heart,  and  are  arrived  safe  at  the  presence 
of  God  !  Now,  he  cries  to  us,  Is  it  "  nothing  to  you, 
all  ye  that  pass  by  ?  behold,  and  see  if  there  be  any 
sorrow  like  unto  my  sorrow  !"  and  we  scarce  regard 
the  mournful  voice,  nor  scarce  turn  aside  to  view 
the  wounds.    But  then  our  perfected  souls  will  feel, 


46  THE    EXCELLENCIES    OF 

and  flame  in  love  for  love.  With  what  astonishing 
apprehensions  will  redeemed  samts  everlastingly 
behold  their  blessed  Redeemer !  the  purchaser,  and 
the  price,  together  with  the  possession !  Neither 
will  the  view  of  his  wounds  of  love  renew  our 
wounds  of  sorrow.  He,  whose  first  words  after  his 
resurrection  were  to  a  great  sinner,  "  Woman,  why 
weepest  thou  ?"  knows  how  to  raise  love  and  joy, 
without  any  cloud  of  sorrow,  or  storm  of  tears.  If 
any  thing  we  enjoy  was  purchased  with  the  life  of 
our  dearest  friend,  how  highly  should  we  value  it  ? 
If  a  dying  friend  deliver  us  but  a  token  of  his  love, 
how  carefully  do  we  preserve  it !  and  still  remem- 
ber him  when  we  behold  it,  as  if  his  own  name 
were  written  on  it !  And  will  not,  then,  the  death 
and  blood  of  our  Lord  everlastingly  sweeten  our 
possessed  glory  ?  As  we  write  down  the  price  our 
goods  cost  us ;  so  on  our  righteousness  and  gloiy 
write  down  the  price,  the  precious  blood  of  Christ. 
His  sufferings  were  to  satisfy  the  justice  that  required 
blood,  and  to  bear  what  was  due  to  sinners,  and  so 
to  restore  them  to  the  life  they  lost,  and  the  happi- 
ness they  fell  from.  The  work  of  Christ's  redemp- 
tion so  well  pleased  the  Father,  that  he  gave  him 
power  to  advance  his  chosen,  and  give  them  the 
glory  which  was  given  to  himself,  and  all  this  "ac- 
cording to  his  good  pleasure,  and  the  counsel  of  his 
own  will." 

2.  Another  pearl  in  the  saints'  diadem  is,  that  it 
is  a  free  gift.  These  two,  purchased  and  free,  are 
the  chains  of  gold  which  make  uj)  the  wreaths  for 
the  tops  of  the  i)il]ars  in  the  temple  of  God.  It  was 
dear  to  Christ,  but  free  to  us.  When  Christ  was  to 
buy,  silver  and  gold  were  nothing  worth ;  prayers 
and  tears  could  not  suffice,  nor  any  thing  below  hi& 
blood ;  but  our  buying  is  receiving ;  we  have  it 
freely,  without  money  and  without  price.  A  thanlv- 
ful  acceptance  of  a  free  acquittance  is  no  paying  of 
the  debt.  Here  is  all  free  ;  if  the  Father  freely  give 
the  Son,  and  the  Son  freely  i)ay  the  debt ;  and  if 
God  fi-eely  accepts  that  way  of  payment,  when  he 


THE  saints'  rest.  47 

might  have  required  it  of  the  principal ;  and  if  both 
Father  and  Son  freely  offer  us  the  i)urchased  life 
on  our  cordial  acceptance,  and  if  they  freely  send 
the  Spirit  to  enable  us  to  accept ;  what  is  here, 
then,  that  is  not  free  ?  O  the  everlasting  admiration 
that  must  needs  surprise  the  saints  to  think  of  this 
freeness !  "  What  did  the  Lord  see  in  me,  that  he 
should  judge  me  meet  for  such  a  state?  That  I, 
who  was  but  a  poor,  diseased,  despised  wretch, 
should  be  clad  in  the  brightness  of  this  glory  !  That 
I,  a  creeping  worm,  should  be  advanced  to  this  high 
dignity!  That  I,  who  Avas  but  lately  groaning, 
weeping,  dying,  should  now  be  as  full  of  joy  as  my 
heart  can  hold !  yea,  should  be  taken  from  the 
grave,  where  I  was  decaying,  and  from  the  dust 
and  darkness,  where  I  seemed  forgotten,  and  be 
here  set  before  his  throne  !  That  I  should  be  taken, 
with  Mordecai,  from  captivity,  and  be  set  next  unto 
the  king ;  and,  with  Daniel,  from  the  den,  to  be 
made  ruler  of  princes  and  provinces!  Who  can 
fathom  unmeasurable  love?"  If  worthiness  wei*e 
our  condition  for  admittance,  we  might  sit  down 
and  weep,  with  St.  John,  Because  no  man  was 
found  worthy.  But  the  Lion  of  the  tribe  of  Judah 
is  worthy,  and  hath  prevailed ;  and  by  that  title 
we  must  hold  the  iidieritance.  We  shall  offer 
there  the  offering  that  David  refused,  even  praise 
for  that  which  cost  us  nothing.  Here  our  commis- 
sion runs,  Freely  ye  have  received,  freely  give ;  but 
Christ  has  dearly  bought,  yet  freely  gives. 

If  it  were  only  for  nothing,  and  without  our  merit, 
the  wonder  were  great ;  but  it  is  moreover  against 
our  merit,  and  against  our  long  endeavouring  our 
own  rum.  What  an  astonishing  thought  it  will  be 
to  think  of  the  unmeasurable  difference  between  our 
deservings  and  receivings !  between  the  state  we 
should  have  been  in,  and  the  state  we  are  in !  to 
look  down  upon  hell,  and  see  the  vast  difference 
that  grace  hath  made  between  us  and  them!  to 
see  the  inheritance  there,  which  we  were  born  to,  so 
different  from  that  which  we  are  adopted  to  !  What 


48  THE    EXCELLENCIES    OF 

pangs  of  love  will  it  cause  within  us  to  think,  "  Yon 
der  was  the  place  that  sin  would  have  brought  me 
to,  but  this  is  it  that  Christ  hath  brought  me  to ! 
Yonder  death  was  the  wages  of  my  sin,  but  this 
eternal  hfe  is  the  gift  of  God,  through  Jesus  Christ 
my  Lord!  WJio  made  me  to  differ?  Had  I  not 
now  been  in  those  flames,  if  I  had  had  my  own  way, 
and  been  let  alone  to  my  own  will  ?  Should  I  not 
have  lingered  in  Sodom,  till  the  flames  had  seized 
on  me,  if  God  had  not  in  mercy  brought  me  out  ?" 
Doubtless  this  will  be  our  everlasting  admiration, 
that  so  rich  a  crown  should  fit  the  head  of  so  vile  a 
sinner  !  that  such  high  advancement,  and  such 
long  unfruitfulness  and  unkindness,  can  be  the  state 
of  the  same  person  !  and  that  such  vile  rebellions 
can  conclude  in  such  most  precious  joys !  But  no 
thanks  to  us,  nor  to  any  of  our  duties  and  labours, 
much  less  to  our  neglects  and  laziness :  we  know  to 
whom  the  praise  is  due,  and  must  be  given  for  ever. 
Indeed,  to  this  very  end  it  was,  that  infinite  wisdom 
cast  the  whole  design  of  man's  salvation  into  this 
mould  of  purchase  and  freeness,  that  the  love  and 
joj'^  of  man  might  be  perfected,  and  the  honour  of 
grace  most  highly  advanced;  that  the  thought  of 
merit  might  neither  cloud  the  one  nor  obstruct  the 
other;  and  that  on  these  two  hinges  the  gate  of 
heaven  might  turn.  So,  then,  let  deserved  be 
written  on  the  door  of  hell,  but  on  the  door  of 
heaven  and  life,  the  free  gift. 

3.  This  rest  is  peculiar  to  saints,  belongs  to  no 
other  of  all  the  sons  of  men.  If  all  Egypt  had 
been  light,  the  Israelites  would  not  have  had  the 
less ;  but  to  enjoy  that  light  alone,  while  their 
neighbours  lived  in  thick  darkness,  must  make  them 
more  sensible  of  their  privilege.  Distinguishing 
mercy  affects  more  than  any  mercy.  If  Pharaoh 
had  passed  as  safely  as  Israel,  the  Red  Sea  would 
have  been  less  remembered.  If  the  rest  of  the  world 
had  not  been  drowned,  and  the  rest  of  Sodom  and 
Gomorrah  not  burned,  the  saving  of  Noah  had  been 
no  wonder,  nor  Lot's  deliverance  so  much  talked  oil 


THE    SATNTS     RE<5T.  49 

When  one  is  enliglitened,  and  another  left  in  dark- 
ness ;  one  relbnned,  and  another  by  his  lust  enslav- 
ed ;  it  makes  the  saints  cry  out,  "  Lord,  how  is  it  that 
thou  wilt  manifest  thyself  ujito  us,  and  not  unto  thi) 
world  ?"  When  the  prophet  is  sent  to  one  widow 
only  of  all  that  were  in  Israel,  and  to  cleanse  one 
Naaman  of  all  the  lepers,  the  mercy  is  more  ob- 
servable. That  will  surely  be  a  day  of  passionate 
sense  on  both  sides,  when  there  shall  be  two  in  one 
bed,  and  two  in  the  field,  the  one  taken,  and  the  other 
left.  The  saints  shall  look  down  u])on  the  burning 
lake,  and  in  the  sense  of  their  own  hapi)iness,  and 
in  the  approbation  of  God's  just  proceedings,  they 
shall  rejoice  and  sing,  "  Thou  art  righteous,  O  Lord, 
who  wast,  art,  and  shalt  be,  because  thou  hast 
judged  thus." 

4.  But  though  this  rest  ])e  peculiar  to  the  saints, 
yet  it  is  common  to  all  the  saints  ;  for  it  is  an  associa- 
tion of  blessed  spirits,  both  saints  and  angels ;  a 
corporation  of  perlected  saints,  whereof  Christ  is 
the  head  ;  the  communion  of  saints  completed.  As 
we  have  been  together  in  the  labour,  duty,  danger, 
and  distress ;  so  shall  we  he  in  the  great  recom- 
pense and  deliverance.  As  we  have  been  scorned 
and  despised  ;  so  shall  we  be  owned  and  honoured 
together.  We,  who  have  gone  through  the  day  of 
sadness,  shall  enjoy  together  thai  day  of  gladness. 
Those,  who  have  been  witii  us  in  persecution  and 
])rison,  shall  be  with  us  also  in  that  palace  of  con- 
solation. How  oft  have  our  groans  made,  as  it 
were,  one  sound !  our  tears  one  stream !  and  our 
desires  one  prayer !  But  now  all  our  praises  shall 
make  up  one  melody  ;  all  our  churches,  one  church  ; 
and  all  ourselves,  one  body  ;  for  we  shall  be  all  one 
in  Christ,  even  as  he  and  the  Father  are  one.  It 
is  true,  we  must  be  careful,  not  to  look  for  that  in 
the  saints  which  is  alone  in  Christ.  But  if  the  fore- 
thought of  sitting  down  with  Abraham,  and  Isaac, 
and  Jacol),  in  the  kingdom  of  heaven,  may  be  our 
lawful  joy;  how  much  more  the  real  sight  and 
actual  possession !  It  cannot  choose  but  be  com- 
5 


50  THE    EXCELLENCIES    OF 

fortable  to  think  of  that  day  when  we  shall  johi 
with  Moses  in  his  song,  with  David  in  his  psalms  of 
praise,  and  with  all  the  redeemed  in  the  song  of  the 
Lamb  for  ever ;  when  we  shall  see  Enoch  walking 
with  God ;  Noah  enjoying  the  end  of  his  singularity; 
Joseph  of  his  integrity ;  Job  of  his  patience  ;  Heze- 
kiah  of  his  uprightness ;  and  all  the  saints  the  end 
of  their  faith.  Not  only  our  old  acquaintance,  but 
all  the  saints,  of  all  ages,  whose  faces  in  the  flesh  we 
never  saw,  we  shall  there  both  know  and  comforta- 
bly enjoy.  Yea,  angels,  as  well  as  saints,  will  be  our 
blessed  acquaintance.  Those,  who  now  are  willing- 
ly our  ministering  spirits,  will  willingly  then  be  our 
companions  in  joy.  They,  who  had  such  joy  in 
heaven  for  our  conversion,  will  gladly  rejoice  with 
us  in  our  glorification.  Then  we  shall  truly  say,  as 
David,  I  am  a  companion  of  all  them  that  fear  thee ; 
when  "  we  are  come  unto  31ount  Zion,  and  unto  the 
city  of  the  living  God,  the  heavenly  Jerusalem,  and 
to  an  innumerable  company  of  angels ;  to  the  gen- 
eral assembly,  and  church  of  the  first-born,  who  are 
written  in  heaven,  and  to  God  the  Judge  of  all,  and 
to  the  spirits  of  just  men  made  perfect,  and  to  Jesus 
the  Mediator  of  the  new  covenant."  It  is  a  singular 
excellence  of  heavenly  rest,  that  "we  are  fellow- 
citizens  with  the  saints,  and  of  the  household  of  God." 
5.  As  another  property  of  our  rest,  loe  shall  derive 
its  joys  immediately  from  God.  Now  we  have  noth- 
ing at  all  immediately,  but  at  the  second  or  third 
hand,  or  how  many,  who  knows  ?  From  the  earth, 
from  man,  from  sun  and  moon,  from  the  ministration 
of  angels,  and  from  the  Spirit,  and  Christ.  Though 
in  the  hand  of  angels,  the  stream  savours  not  of 
the  imperfection  of  sinners,  yet  it  does  of  the  im- 
perfection of  creatures;  and  as  it  comes  from 
man,  it  savours  of  both.  How  quick  and  piercing 
is  the  word  in  itself!  Yet  many  times  it  never  en- 
ters, being  managed  by  a  feeble  arm.  What  weight 
and  worth  is  there  in  every  passage  of  the  blessed 
Gospel!  Enough,  one  would  think,  to  enter  and 
pierce  the  dullest  soul,  and  wholly  possess  its  thoughts 


THE    saints'    rest.  51 

and  affections ;  and  yet  how  oft  does  it  fall  as  water 
upon  a  stone  !  The  things  of  God,  which  we  handle, 
are  divine  ;  hut  our  manner  of  handling  is  humaru 
There  is  little  we  touch,  but  we  leave  the  print  of 
our  fingers  behind.  If  God  speaks  the  word  him- 
self, it  will  be  a  piercing,  melting  word  indeed. 
The  Christian  now  knows  by  experience,  that  his 
most  immediate  joys  are  his  sweetest  joys ;  which 
have  least  of  man,  and  are  most  directly  from  the 
Spirit.  Christians,  who  are  much  in  secret  prayer 
and  contemplation,  ane  men  of  greatest  life  and  joy ; 
because  they  have  all  more  immediately  from  God 
himself  Not  that  we  should  cast  off  hearing,  read- 
ing, and  conference,  or  neglect  any  ordinance  of 
God ;  but  to  hve  above  them,  while  we  use  them,  is 
tlie  way  of  a  Christian.  There  is  joy  in  these  re- 
mote receivings  ;  but  the  fulness  of  joy  is  m  God's 
hmnediate  presence.  We  shall  then  have  light 
without  a  candle,  and  perpetual  day  without  tlie 
sun ;  for  "  the  city  has  no  need  of  the  sun,  neither 
of  the  moon,  to  shine  in  it ;  for  the  glory  of  God 
lightens  it,  and  the  Lamb  is  the  light  thereof;  there 
shall  be  no  night  there,  and  they  need  no  candle, 
neither  hght  of  the  sun ;  and  they  shall  reign  for 
ever  and  ever."  We  shall  then  have  enlightened 
understandings  without  Scripture,  and  be  governed 
without  a  written  law  ;  for  the  Lord  will  perfect  his 
law  in  our  hearts,  and  we  shall  be  all  perfectly 
taught  of  God.  We  shall  have  joy,  which  we  drew 
not  from  the  promises,  nor  fetched  home  by  faith 
or  hope.  We  shall  have  communion  without  sacra- 
ments, without  this  fruit  of  the  vine,  when  Christ 
shall  drink  it  new  with  us  in  his  Father's  kingdom, 
and  refresh  us  with  the  comforting  wine  of  immedi- 
ate enjoyment.  To  have  necessities,  but  no  supply, 
is  the  case  of  them  in  hell.  To  have  necessity  sup- 
plied by  means  of  the  creatures,  is  the  case  of  us 
on  earth.  To  have  necessity  supplied  immediately 
from  God,  is  the  case  of  the  saints  in  heaven.  To 
have  no  necessity  at  all,  is  the  prerogative  of  God 
himself. 


52  THE    EXCELLENCIES    OF 

6.  A  further  excellence  of  this  rest  is,  that  it  will 
be  seasonable.  He  that  expects  the  fruit  of  his  vine- 
yard at  the  season,  and  makes  his  people  "like  a 
tree  planted  by  the  rivers  of  water,  that  bringeth 
forth  his  fruit  in  his  season,"  will  also  give  them 
the  crown  in  his  season.  He  that  will  have  a  word 
of  joy  spoken  in  season,  to  him  that  is  weary,  will 
surely  cause  the  time  of  joy  to  appear  in  the  fittest 
season.  They  wlio  are  not  weary  in  well  doing 
shall,  if  they  faint  not,  reap  in  due  season.  If  God 
givetli  rain  even  to  his  enemies,  both  the  former 
and  the  latter  in  his  season,  and  reserveth  the  ap- 
pointed weeks  of  harvest,  and  covenants  that  there 
shall  be  day  and  night  in  their  season  ;  then  surely 
the  glorious  harvest  of  the  saints  shall  not  miss  its 
season.  Doubtless  he  that  would  not  stay  a  day 
longer  than  his  promise,  but  brought  Israel  out  of 
Egypt  on  the  self-same  day,  when  the  four  hundred 
and  thirty  years  were  expired ;  neither  will  he  fail 
of  one  day  or  hour  of  the  fittest  season  for  his  peo- 
ple's glory.  When  we  have  had  in  this  world  a 
long  night  of  darkness,  will  not  the  day-breaking, 
and  the  rising  of  the  Sun  of  Righteousness,  be  then 
seasonable  ?  When  we  have  passed  a  long  and  te- 
dious journey,  through  no  small  dangers,  is  not 
home  then  seasonable  ?  When  we  have  had  a  long 
and  perilous  war,  and  received  many  a  wound, 
would  not  a  peace  with  victory  be  seasonable  ? 
Men  live  in  a  continual  weariness  ;  especially^ the 
saints,  who  are  most  weary  of  that  which  the  world 
cannot  feel.  Some  weary  of  a  blind  mind  ;  some 
of  a  hard  heart ;  some  of  their  daily  doubts  and 
fears;  some  of  the  want  of  spiritual  joys;  and  some 
of  the  sense  of  God's  wrath.  And  when  a  poor 
Christian  hath  desired  and  prayed,  and  waited  for 
deliverance  many  years,  is  it  not  then  seasonable  ? 
We  grudge  that  we  do  not  find  a  Canaan  in  the 
wilderness ;  or  the  songs  of  Sion  in  a  strange  land ; 
that  we  have  not  a  harbour  in  the  main  ocean,  nor 
our  rest  in  the  heat  of  the  day,  nor  heaven  before 


THE  saints'  rest.  53 

we  leave  the  earth  ;  and  would  not  all  this  be  very 
unseasonable  ? 

7.  As  this  rest  will  be  seasonable,  so  it  will  be 
suitable.  Tlie  new  nature  of  the  saints  doth  suit 
their  spirits  to  this  rest.  Indeeil,  tlieir  holiness  is 
nothin*,^  else  but  a  sj)ark  taken  from  this  element, 
and  by  the  Spirit  of  Christ  kindled  in  their  hearts  ; 
the  flame  whereof;  mindlul  of  its  own  divine  origin- 
al, ever  tends  to  the  ])lace  from  whence  it  comes. 
Temporal  crowns  and  kingdoms  could  not  make  a 
rest  for  saints.  As  they  were  not  redeemed  with  so 
low  a  price,  neither  are  they  endued  with  so  low  a 
nature.  As  God  will  have  from  them  a  spiritual 
worship,  suited  to  his  own  spiritual  being,  he  will 
provide  them  a  spiritual  rest,  suitable  to  their  spir- 
itual nature.  The  knowledge  of  God  and  his  Christ, 
a  delightful  complacency  in  that  mutual  love,  an 
everlastiug  rejoicing  in  the  enjoyment  of  our  God, 
with  a  perpetual  singing  of  his  high  praises  ;  this  is 
a  heaven  ibr  a  saint.  Then  we  shall  live  in  our 
own  element.  We  are  now  as  the  fish  in  a  vessel 
of  water,  only  so  nmcli  as  will  keep  them  alive  ; 
but  what  is  that  to  the  ocean  ?  We  have  a  little  air 
let  into  us,  to  afford  us  breathing ;  but  what  is  that 
to  the  sweet  and  fresh  gales  upon  Mount  Sion  ? 
We  have  a  beam  of  the  sun  to  lighten  our  darkness, 
and  a  warm  ray  to  keep  us  from  freezing  ;  but  then 
we  shall  live  in  its  light,  and  be  revived  by  its  heat 
for  ever. — As  the  natures  of  saints  are,  such  are 
their  desires  ;  and  it  is  the  desires  of  our  renewed 
nature  which  this  rest  is  suited  to.  Whilst  our  de- 
sires remain  corrupted  and  misguided,  it  is  a  far 
greater  mercy  to  deny  them,  yea,  to  destroy  them, 
than  to  satisfy  them  ;  but  those  which  are  spiritual 
are  of  his  own  planting,  and  he  will  surely  water 
them,  and  give  the  increase.  He  quickened  our 
hunger  and  thirst  for  righteousness,  that  he  might 
make  us  happy  in  a  full  satisfaction.  Christian, 
this  is  a  rest  after  thy  own  heart ;  it  contains  all 
that  thy  heart  can  wish ;  that  which  thou  longest, 
prayest,  labourest  for,  there  thou  shalt  find  it  all 


54  THE    EXCELLENCIES    OF 

Thou  hadst  rather  have  God  in  Christ,  than  all  tlie 
world  ;  there  thou  shalt  have  him.  What  wouldst 
tliou  not  give  for  assurance  of  his  love  !  There  thou 
siialt  have  assurance  without  suspicion.  Desire 
what  thou  canst,  and  ask  what  thou  wilt,  as  a  Chris- 
tian, and  it  shall  be  given  thee,  not  only  to  half  of 
tlie  kingdom,  but  to  the  enjoyment  both  of  kingdom 
and  King.  This  is  a  life  of  desire  and  prayer,  but 
tliat  is  a  life  of  satisfaction  and  enjoyment. — This 
rest  is  very  suitable  to  the  saints'  necessities,  also, 
as  well  as  to  their  natures  and  desires.  It  contains 
whatsoever  they  truly  wanted  ;  not  supplying  them 
with  gross-created  comforts,  which,  like  Saul's  ar- 
mour on  David,  are  more  burden  than  benefit.  It 
was  Christ  and  perfect  holiness  which  they  most 
needed,  and  with  these  shall  they  be  supphed. 

8.  Still  more,  this  rest  will  be  absolutely  perfect. 
We  shall  then  have  joy  without  sorrow,  and  rest 
without  Aveariness.  There  is  no  mixture  of  corrup- 
tion with  our  graces,  nor  of  suffering  with  our  com- 
fort. There  are  none  of  those  waves  in  that  harbour, 
which  now  so  toss  us  up  and  down.  To-day  we  are 
well,  to-morrow  sick  ;  to-day  in  esteem,  to-morrow 
in  disgrace  ;  to-day  we  have  friends,  to-morrow 
none  ;  nay,  we  have  wine  and  vinegar  in  the  same 
cup.  If  revelations  raise  us  to  the  third  heaven, 
the  messenger  of  Satan  must  presently  buffet  us, 
and  the  thorn  in  the  flesh  fetch  us  down.  But  there 
is  none  of  this  inconstancy  in  heaven.  If  perfect 
love  casteth  out  fear,  then  perfect  joy  must  needs 
cast  out  sorrow,  and  perfect  happiness  exclude  all 
the  relicks  of  misery.  We  shall  there  rest  from  all 
tlie  evil  of  sin  and  of  suffering. 

Heaven  excludes  nothing  more  directly  than  sin, 
whether  of  nature  or  of  conversation.  "  There 
shall  in  no  wise  enter  any  thing  that  defileth,  nei- 
ther whatsoever  worketh  abomination  or  maketh  a 
lie."  What  need  Christ  at  all  to  have  died,  if  heav- 
en could  have  contained  imperfect  souls  ?  "  For 
this  purpose  the  Son  of  God  was  manifested,  that 
he  might  destroy  the  works  of  the  devil."    His  blood 


THE  saints'  rest.  65 

and  Spirit  have  not  done  all  this,  to  leave  us  after 
all  defiled.  "What  communion  hath  hght  with 
darkness  ?  and  what  concord  hath  Christ  with  Be- 
lial ?"  Christian,  if  thou  be  once  in  heaven,  thou 
Shalt  sin  no  more.  Is  not  this  glad  news  to  thee, 
who  hast  prayed,  and  watched  against  it  so  long  ?  I 
know,  if  it  were  offered  to  thy  choice,  thou  wouldst 
rather  choose  to  be  freed  from  sin,  than  have  all 
the  world.  Thou  shalt  have  thy  desire. — That  hard 
heart,  those  vile  thoughts,  which  accompanied  thee 
to  every  duty,  shall  then  be  left  behind  for  ever. — 
Thy  understanding  shall  never  more  be  troubled 
with  darkness.  All  dark  Scriptures  shall  be  made 
plain ;  all  seeming  contradictions  reconciled.  The 
poorest  Christian  is  presently  there  a  more  perfect 
divine  than  any  here.  O  that  happy  day,  when 
error  shall  vanish  for  ever !  when  our  understand- 
ing shall  be  filled  with  God  himself,  whose  light 
will  leave  no  darkness  in  us !  His  face  shall  be  the 
Scripture,  where  we  shall  read  the  truth.  Many  a 
godly  man  hath  here,  m  his  mistaken  zeal,  been  a 
means  to  deceive  and  pervert  his  brethren,  and, 
when  he  sees  his  own  error,  cannot  again  tell  how 
to  undeceive  them.  But  there  we  shall  conspire  in 
one  truth,  as  being  one  in  him  who  is  the  truth. — 
We  shall  also  rest  from  all  the  sm  of  our  will,  affec- 
tion and  conversation.  We  shall  no  more  retain 
tliis  rebelling  principle,  which  is  still  drawing  us 
from  God ;  no  more  be  oppressed  with  the  power 
of  our  corruptions,  nor  vexed  with  their  presence : 
no  pride,  passion,  slothfulness,  insensibility,  shall  en- 
ter with  us ;  no  strangeness  to  God,  and  the  things 
of  God  ;  no  coldness  of  affections,  nor  imperfection 
in  our  love  ;  no  uneven  walking,  nor  grieving  of 
the  Spirit ;  no  scandalous  action,  nor  unholy  conver- 
sation; we  shall  rest  from  all  these  for  ever.  Then 
shall  our  will  correspond  to  the  divine  will,  as  face  an- 
swers face  in  a  glass,  and  from  which,  as  our  law  and 
rule,  we  shall  never  swerve.  "  For  he  that  is  en- 
tered into  his  rest,  he  also  hath  ceased  from  his  own 
works,  as  God  did  from  his." 


56  THE    EXCELLENCIES    OF 

Our  sufferings  were  but  the  consequences  of  our 
sinning,  and  in  heaven  they  both  shall  cease  togeth- 
er. We  shall  rest  from  all  our  doubts  of  God's  love. 
It  shall  no  more  be  said,  that  "  Doubts  are  hke  the 
thistle,  a  bad  weed,  but  growing  in  good  ground.'* 
They  shall  now  be  weeded  out,  and  trouble  the  gra- 
cious soul  no  more.  We  shall  hear  that  kind  of 
language  no  more,  "  What  shall  I  do  to  know  my 
^tate  ?  How  shall  I  know  that  God  is  my  Father  ? 
that  my  heart  is  upright  ?  that  my  conversion  is 
true  ?  that  faith  is  sincere  ?  I  am  afraid  my  sins  are 
'unpardoned ;  that  all  I  do  is  hypocrisy ;  that  God 
will  reject  me ;  that  he  does  not  hear  my  prayers." 
All  this  is  there  turned  into  praise.  We  shall  rest 
from  all  sense  of  God's  displeasure.  Hell  shall  not 
be  mixed  with  heaven.  At  times  the  gracious  soul 
remembered  God,  and  was  troubled  ;  complained, 
and  was  overwhelmed,  and  refused  to  be  comforted ; 
divine  wrath  lay  hard  upon  him,  and  God  afflicted 
him  with  all  his  waves.  But  that  blessed  day  shall 
convince  us,  that,  though  God  hid  his  face  from  us 
for  a  moment,  yet  with  everlasting  kindness  will  he 
have  mercy  on  us.  We  shall  rest  from  all  the  temp- 
tations of  Satan.  What  a  grief  is  it  to  a  Christian, 
though  he  yield  not  to  the  temptation,  yet  to  be  so- 
licited to  deny  his  Lord  !  What  a  torment  to  have 
such  horrid  motions  made  to  his  soul !  such  blas- 
phemous ideas  presented  to  his  imagination  !  some- 
times cruel  thoughts  of  God,  undervaluing  thoughts 
of  Christ,  unbelieving  thoughts  of  Scripture,  or 
injurious  thoughts  of  Providence  !  to  be  tempt- 
ed sometimes  to  turn  to  present  things,  to  play 
with  the  baits  of  sin,  and  venture  on  the  delights  of 
flesh,  and  sometimes  to  atheism  itself!  especially, 
when  we  know  the  treachery  of  our  own  hearts, 
ready,  as  tinder,  to  take  fire,  as  soon  as  one  of  those 
sparks  shall  fall  upon  them  !  Satan  hath  power 
here  to  tempt  us  in  the  wilderness,  but  he  entereth 
not  the  holy  city  ;  he  may  set  us  on  a  pinnacle  of 
the  temple  in  the  earthly  Jerusalem,  but  the  New 
Jerusalem  he  may  not  approach  ;  he  may  take  us 


THE  saints'  rest.  57 

up  into  an  exceeding  high  mountain,  but  the  Mount 
Sion  lie  cannot  ascend  ;  and  il"  lie  could,  all  the 
kingdoms  of  the  world,  and  the  glory  of  them,  would 
be  a  desi)ised  bait  to  a  soul  possessed  of  the  kingdom 
of  our  Lord.  No,  it  is  in  vain  for  Satan  to  offer  a 
temptation  more.  All  our  temptations  from  the 
world  and  the  flesh  shall  also  cease.  O  the  hourly- 
dangers  that  we  here  walk  in !  Every  sense,  and 
menibei*,  is  a  snare  ;  every  creature,  every  mercy, 
and  every  duty,  is  a  snare  to  us.  We  can  scarce 
open  our  eyes,  but  we  are  in  danger  of  envying 
tliose  above  us,  or  despising  those  below  us ;  of 
coveting  the  honours  and  riches  of  some,  or  behold- 
ing the  rags  and  beggary  of  others  with  pride  and  un- 
mercifulness.  If  we  see  beauty,  it  is  a  bait  to  lust ; 
if  deformity,  to  loathing  and  disdain.  How  soon 
do  slanderous  reports,  vain  jests,  wanton  speeches, 
creep  into  the  heart !  How  constant  and  strong  a 
watch  does  our  appetite  require !  Have  we  come- 
hness  and  beauty  ?  What  fuel  for  pride  !  Are  we 
deformed  ?  What  an  occasion  of  repining  !  Have 
we  strength  of  reason,  and  gifts  of  learning  ?  O 
how  prone  to  be  puffed  up,  hunt  after  applause,  and 
despise  our  brethren  !  Are  we  unlearned  ?  How 
apt  then  to  des})ise  what  we  have  not !  Are  w^e  in 
places  of  authority  ?  How  strong  is  the  temptation 
to  abuse  our  trust,  make  our  will  our  law,  and  cut 
out  all  the  enjoyments  of  others  by  the  rules  and 
model  of  our  own  interest  and  policy  !  Are  we  in- 
feriors ?  How  prone  to  grudge  at  others'  pre-emi- 
nence, and  bring  their  actions  to  the  bar  of  our 
judgment !  Are  we  rich,  and  not  too  much  exalted  ? 
Are  we  jwor,  and  not  discontented  ?  Are  we  not 
lazy  in  our  duties,  or  make  a  Christ  of  them  ?  Not 
that  God  hath  made  all  these  things  our  snares ; 
but  through  our  own  corruption  they  become  so  to 
us.  Ourselves  are  the  greatest  snare  to  ourselves. 
This  is  our  comfort,  our  rest  will  free  us  from  all 
these.  As  Satan  hath  no  entrance  there,  so  neither 
any  thing  to  serve  his  malice  !  but  all  things  there 
shall  join  with  us  in  the  high  praises  of  their  great 


58  THE    EXCELLENCIES    OF 

Deliverer.  As  we  rest  from  the  temptations,  we 
shall  likewise  from  the  abuses  and  persecutions  of 
the  world.  The  prayers  of  the  souls  under  the  altar 
will  then  be  answered,  and  God  will  avenge  their 
blood  on  them  that  dwell  on  the  earth.  This  is  the 
time  for  crowning  with  thorns  ;  that,  for  crowning 
wdth  glory.  Now,  "all  that  live  godly  in  Christ 
Jesus  shall  suffer  persecution  ;"  then,  they  that  suf- 
fered with  him  shall  be  glorified  with  him.  Now, 
we  must  be  hated  of  all  men  for  Christ's  name's 
sake  ;  then,  Christ  will  be  admired  in  his  saints 
tliat  were  thus  hated.  We  are  here  made  a  specta- 
cle unto  the  world,  and  to  angels,  and  to  men :  as 
tiie  filth  of  the  world,  and  the  offscouring  of  all 
things,  men  separate  us  from  their  company,  and 
reproach  us,  and  cast  out  our  names  as  evil ;  liut  we 
shall  then  be  as  much  gazed  at  for  our  gloiy,  and 
tliey  will  be  shut  out  of  the  church  of  the  saints, 
and  separated  from  us,  whether  they  will  or  noL 
We  can  scarce  pray  in  our  families,  or  sing  praises 
to  God,  but  our  voice  is  a  vexation  to  them :  how 
must  it  torment  them,  then,  to  see  us  praising  and 
rejoicing,  while  they  are  howlmg  and  lamenting ! 
You,  brethren,  who  can  now  attempt  no  work  of 
God  without  losing  the  love  of  the  world,  consider, 
you  shall  have  none  in  heaven  but  will  further  your 
work,  and  join  heart  and  voice  with  you  in  your 
everlasting  joy  and  praise.  Till  then,  possess  ye  your 
souls  in  patience.  Bind  all  reproaches  as  a  crown 
to  your  heads.  Esteem  them  greater  riches  than 
the  world's  treasures.  "  It  is  a  righteous  thing  with 
God  to  recompense  tribulation  to  them  that  trouble 
you ;  and  to  you,  who  are  troubled,  rest  with  Christ." 
We  shall  then  rest  from  all  our  sad  divisions,  and 
unchristian  quarrels  with  one  another.  How  lov- 
ingly do  thousands  live  together  in  heaven,  who 
lived  at  variance  upon  earth  !  There  is  no  conten- 
tion, because  none  of  this  pride,  ignorance,  or  other 
corruption.  There  is  no  plotting  to  strengthen  our 
party,  nor  deep  designing  against  our  brethren.  If 
there  be  sorrow  or  shame  in  heaven,  we  shall  then 


THE  saints'  rest.  39 

be  both  sorry  and  ashamed  to  remember  all  this 
carriage  on  earth ;  as  Joseph's  brethren  were  to  bo- 
hold  him,  when  they  remembered  their  former  un- 
kmd  usage.  Is  it  not  enough  that  all  the  world  is 
against  us,  but  we  must  also  be  against  one  anoth- 
er ?  O  happy  days  of  persecution,  which  drove  us 
together  in  love,  whom  the  sunshine  of  liberty  and 
prosperity  crumbles  into  dust  by  our  contentions ! 
O  happy  day  of  the  saints'  rest  in  glory,  when,  as 
there  is  one  God,  one  Christ,  one  Spirit,  so  we  shall 
have  one  heart,  one  church,  one  employment  for 
ever! 

We  shall  then  rest  from  our  participation  of  our 
brethren's  sufferings.  The  church  on  earth  is  a 
mere  hospital !  Some  groaning  under  a  dark  under- 
standing, some  under  an  insensible  heart,  some 
languishing  under  unfruitful  weakness,  and  some 
bleeding  for  miscarriages  and  wilfulness,  some  cry- 
ing out  of  their  poverty,  some  groaning  under  pains 
and  infirmities,  and  some  bewailing  a  whole  cata- 
logue of  calamities.  But  a  far  greater  grief  it  is,  to 
see  our  dearest  and  most  intimate  friends  turned 
aside  from  the  truth  of  Christ,  continuing  their 
neglect  of  Christ  and  their  souls,  and  nothing  will 
awaken  them  out  of  their  security :  to  look  on  an 
ungodly  father  or  mother,  brother  or  sister,  wife  or 
husband,  child  or  friend,  and  think  how  certainly 
they  shall  be  in  hell  for  ever,  if  they  die  in  their 
present  unregenerate  state ;  to  think  of  the  gospel 
departing,  the  glory  taken  from  our  Israel,  poor  souls 
left  willingly  dark  and  destitute,  and  blowing  out 
die  light  that  should  guide  them  to  salvation  !  Our 
day  of  rest  will  free  us  from  all  this,  and  the  days 
of  mourning  shall  be  ended ;  then  thy  people,  O 
Lord,  shall  be  all  righteous ;  they  shall  inherit  the 
land  for  ever,  the  branch  of  thy  planting,  the  work 
of  thy  hands,  that  thou  mayest  be  glorified.  Then 
we  shall  rest  from  all  our  own  personal  sufferings. 
This  may  seem  a  small  thing  to  those  that  live  in 
ease  and  prosperity ;  but  to  the  daily  afflicted  soul 
it  makes  the  thoughts  of  heaven  delightful.    O  the 


60  THE    EXCELLENCIES    OF 

dying  life  we  now  live !  as  full  of  sufferings  as  of 
days  and  hours !  Our  Redeemer  leaves  this  measure 
of  misery  upon  us,  to  make  us  know  for  what  we 
are  beholden,  to  mind  us  of  what  we  should  else 
forget,  to  be  serviceable  to  his  wise  and  gracious 
designs,  and  advantageous  to  our  full  and  final 
recovery.  Grief  enters  at  every  sense,  seizes  every 
part  and  power  of  flesh  and  spirit.  What  noble 
part  is  there,  that  suffereth  its  pain  or  ruin  alone  ? 
But  sin  and  flesh,  dust  and  pain,  will  all  be  left  be- 
hind together.  O  the  blessed  tranquillity  of  that 
region,  where  there  is  nothing  but  sweet,  continued 
peace!  O  healthful  place,  where  none  are  sick !  O 
fortunate  land,  where  all  are  kings !  O  holy  assem- 
bly, where  all  are  priests !  How  free  a  state,  where 
none  are  servants,  but  to  their  supreme  Monarch ! 
The  poor  man  shall  no  more  be  tired  with  his  la- 
bours :  no  more  hunger  or  thirst,  cold  or  nakedness : 
no  pinching  frosts  or  scorching  heats.  Our  faces 
shall  no  more  be  pale  or  sad :  no  more  breaches 
in  friendship,  nor  parting  of  friends  asunder:  no 
more  trouble  accompanying  our  relations,  nor  voice 
of  lamentation  heard  in  our  dwelhngs :  God  shall 
wipe  away  all  tears  from  our  eyes.  O  my  soul, 
bear  with  the  infirmities  of  thine  earthly  tabernacle ; 
it  will  be  thus  but  a  little  while ;  the  sound  of  thy 
Redeemer's  feet  is  even  at  the  door. — We  shall  also 
rest  from  all  the  toils  of  duties.  The  conscientious 
magistrate,  parent,  and  minister,  cries  out,  "O  the 
burden  that  lieth  upon  me  !"  Every  relation,  state, 
age,  hath  variety  of  duties ;  so  that  every  conscien- 
tious Christian  cries  out,  "O  the  burden!  O  my 
weakness,  that  makes  it  burdensome  !"  But  our 
remaining  rest  will  ease  us  of  the  burdens.  Once 
more  we  shall  rest  from  all  these  troublesome  afflic- 
tions, which  necessarily  accompany  our  absence  from 
God.  The  trouble  that  is  mixed  in  our  desires  and 
hopes,  our  longings  and  waitings,  shall  then  cease. 
We  shall  no  more  look  into  our  cabinet,  and  miss 
our  treasure ;  into  our  hearts,  and  miss  our  Christ ; 
no  more  seek  him  from  ordinance  to  ordinance ; 


THE     saints'    rest.  61 

but  all  be  concluded  in  a  most  blessed  and  full  en- 
joyment. 

9.  The  last  jewel  of  our  crown  is,  that  it  will  bo 
an  everlasting  rest.  Without  this  all  were  compara- 
tively notliing.  The  very  thought  of  leaving  it 
would  inibitter  all  our  joys.  It  would  be  a  hell  in 
heaven,  to  think  of  once  losing  heaven  ;  as  it  would 
be  a  kind  of  heaven  to  the  dannied,  had  they  but 
hopes  of  once  escaping.  Mortality  is  the  disgrace 
of  all  sublunary  delights.  How  it  sjjoils  our  pleas- 
ure to  see  it  dying  in  our  hands !  But,  O  blessed 
eternity !  where  our  lives  are  perplexed  with  no 
such  thoughts,  nor  our  joys  interrupted  with  any  such 
fears!  where  "we  shall  be  pillars  in  the  temple  of 
God,  and  go  no  more  out."  While  we  were  ser- 
vants, we  held  by  lease,  and  that  but  lor  the  term 
of  a  transitory  life ;  "  but  the  son  abideth  in  the 
house  for  ever."  "  O  my  soul,  let  go  thy  dreams  of 
present  ])leasures,  and  loose  thy  hold  of  earth  and 
flesh.  Study  frequently,  study  thoroughly,  this  one 
word — Eternity.  W  hat !  Live,  and  never  die !  Re- 
joice, and  ever  rejoice !"  O  happy  souls  in  hell, 
should  you  but  escape  after  milUons  of  ages!  O 
miserable  saints  in  heaven,  should  you  be  dispos- 
sessed, after  the  age  of  a  million  of  worlds !  This 
word,  everlasting,  contains  the  perfection  of  their 
torment,  and  our  glory.  O  tliat  the  sinner  would 
study  this  word ;  methinks  it  woidd  startle  him  out 
of  his  dead  sleep !  O  that  the  gracious  soul  would 
study  it ;  methinks  it  would  revive  him  in  his  deep- 
est agony !  "And  must  I,  Lord,  tluis  live  for  ever ? 
Then  will  I  also  love  for  ever.  Must  my  joys  be 
immortal  ?  and  shall  not  my  thanks  be  also  im- 
mortal ?  Surely,  if  I  shall  never  lose  my  glory,  I 
will  never  cease  thy  praises.  If  thou  wilt  both  per- 
fect and  perpetuate  me  and  my  glory,  as  I  sliall  be 
thine,  and  not  my  own,  so  shall  my  glory  be  thy 
glory.  And  as  thy  gloiy  was  thy  ultimate  end  in 
my  glory,  so  shall  it  also  be  my  end,  when  thou 
hast  crowned  me  with  that  glory  which  hath  no  eufL 
'Unto  the   King  eternal,  inunortal,  invisible,  the 


62  TUE    EXCELLENCIES    OP 

only  wise  God,  be  honour  and  glory,  for  ever  and 
ever.' " 

Thus  I  have  endeavoured  to  show  you  a  glimpse 
of  approaching  glory.  But  how  short  are  my  ex- 
pressions of  its  excellency !  Reader,  if  thou  be  an 
humble,  sincere  believer,  and  waitest  with  longing 
and  labouring  for  this  rest,  thou  wilt  shortly  see 
and  feel  the  truth  of  all  this.  Thou  wilt  then  have 
so  high  an  apprehension  of  this  blessed  state,  as  will 
make  thee  pity  the  ignorance  and  distance  of  mor- 
tals, and  will  tell  thee,  all  that  is  here  said  falls  short 
of  the  whole  truth  a  thousand-fold.  In  the  mean 
time,  let  this  much  kindle  thy  desires,  and  quicken 
tliy  endeavours.  Up,  and  be  doing ;  run,  and  strive, 
and  fight,  and  hold  on  :  for  thou  hast  a  certain,  glo- 
rious prize  before  thee.  God  will  not  mock  thee ; 
do  not  mock  thyself,  nor  betray  thy  soul  by  delaying, 
and  all  is  thine  own.  What  kind  of  men,  dost  thou 
think,  would  Christians  be  in  their  hves  and  duties, 
if  they  had  still  this  glory  fresh  in  their  thoughts  ? 
What  frame  would  their  spirits  be  in,  if  their 
thoughts  of  heaven  were  lively  and  beheving  ? 
Would  their  hearts  be  so  heavy?  their  counte- 
nances be  so  sad  ?  or  would  they  have  need  to  take 
up  their  comforts  from  below  ?  Would  they  be  so 
loath  to  suffer ;  so  afraid  to  die ;  or  would  they  not 
think  every  day  a  year  till  they  enjoy  it  ?  May  the 
Lord  heal  our  carnal  hearts,  lest  we  enter  not  into 
this  rest,  because  of  unbelief. 


THE  saints'  rest.  ,        63 


CHAPTER  IV. 

The  Character  of  the  Persons  for  whom  this  Rest  is 
designed. 

The  people  of  God,  who  shall  enjoy  this  rest,  are,  1.  Chosen  from  eter- 
uity  ;  2.  Given  to  Christ ;  3.  Born  again  ;  4.  Deeply  convinced  of 
tho  evil  of  sin,  their  misery  by  sin,  the  vanity  of  the  creature,  and 
the  all-sufficiency  of  Christ.  5.  Their  will  is  proportionably  chang- 
ed. 6.  They  engage  in  covenant  with  Christ.  7.  They  persevere 
ill-  their  engagements.  The  reader  invited  to  examine  himself  by  tho 
characteristics  of  God's  people  Further  testimony  from  Scripture 
that  this  rest  shall  be  enjoyed  by  tlie  people  of  God :  also  that  none 
but  they  shall  enjoy  it ;  and  that  it  remains  for  them,  and  is  not  to 
be  enjoyed  till  they  come  to  another  world.  The  chapter  concludes 
with  showing,  that  their  souls  shall  enjoy  this  rest  M'hile  separated 
from  their  bodies. 

While  I  was  in  the  mount,  describing  the  excel- 
lencies of  the  saints'  rest,  I  felt  it  was  good  bemg 
tliere,  and  therefore  tarried  the  longer;  and  was 
there  not  an  extreme  disproportion  between  my 
conceptions  and  the  subject,  much  longer  had  I 
been.  Can  a  prospect  of  that  happy  land  be  tedi- 
ous ?  Having  read  of  such  a  high  and  unspeakable 
glory,  a  stranger  would  wonder  for  what  rare  crea- 
tures this  mighty  preparation  should  be  made,  and 
expect  some  illustrious  sun  should  break  forth :  but, 
behold !  only  a  shell-full  of  dust,  animated  with  an 
invisible  rational  soul,  and  that  rectified  with  as  un- 
seen a  restoring  power  of  grace ;  and  this  is  the  crea- 
ture that  must  possess  such  glory !  You  would  think 
it  must  needs  be  some  deserving  piece,  or  one  that 
brings  a  valuable  price :  but,  behold  !  one  that  hath 
nothing ;  and  can  deserve  nothing ;  yea,  that  de- 
serves the  contrary,  and  would,  if  he  might,  proceetl 
in  that  deserving  :  but,  being  apprehended  by  love, 
he  is  brought  to  him  that  is  All ;  and  most  affection- 
ately receiving  him,  and  resting  on  him,  he  doth,  in 
and  through  him^  receive  all  this  !  More  particular- 
ly, the  persons,  for  whom  this  rest  is  designed,  are 
-T-chosen  of  God  from  eternity  ^ — given  to  Christ,  as 


64  THE    CHARACTER    OF   THOSE 

their  Redeemer  ; — ^born  again  ; — deeply  convinced 
of  the  evil  and  misery  of  a  sinful  state,  the  vanity  of 
the  creature,  and  the  all-sufficiency  of  Christ ; — their 
will  is  renewed ; — they  engage  themselves  to  Christ 
in  covenant ; — and  they  persevere  in  their  engage- 
ments to  the  end. 

1.  The  persons  for  whom  this  rest  is  designed, 
^yhom  the  text  calls  "  the  people  of  God,"  are  "  cho- 
sen of  God  before  the  foundation  of  the  ivorld,  that  they 
should  be  holy  and  without  blame  before  him  in 
love."  That  they  are  but  a  small  part  of  mankind, 
is  too  apparent  in  Scripture  and  experience.  They 
are  the  little  flock,  to  whom  "  it  is  their  Father's  good 
pleasure  to  give  the  kingdom."  Fewer  they  are 
than  the  world  imagines ;  yet  not  so  few  as  some 
drooping  spirits  think,  who  are  suspicious  that  God 
is  unwilling  to  be  their  God,  when  they  know  them- 
selves willing  to  be  his  people. 

2.  These  persons  are  give7i  of  God  to  his  Son,  to 
be  by  him  redeemed  from  their  lost  state,  and  ad- 
vanced to  this  glory.  God  hath  given  all  things  to 
his  Son.  "  God  hath  given  him  power  over  all  flesh, 
that  he  should  give  eternal  lite  to  as  many  as  the 
Father  hath  given  him."  The  Father  hath  given 
him  all  who  repent  and  believe.  The  difl'erence  is 
clearly  expressed  by  the  apostle ;  "  he  hath  put  all 
things  under  his  feet,  and  gave  him  to  be  the  head 
over  all  things  to  the  chiu'ch."  And  though  Christ 
is,  in  some  sense,  a  ransom  for  all,  yet  not  in  that 
special  manner,  as  for  his  people. 

3.  One  great  qualification  of  these  persons  is,  that 
they  are  born  again.  To  be  the  people  of  God  with- 
out regeneration,  is  as  impossible  as  to  be  the  chil- 
dren of  men  without  generation.  Seeing  we  are 
born  God's  enemies,  we  must  be  new-l)orn  his  sons, 
or  else  remain  enemies  still.  The  greatest  reforma- 
tion of  life,  tluit  can  be  attained  to  without  this  new 
life  wrought  in  the  soul,  may  procure  our  further  de- 
lusion, but  never  our  salvation.     *  , 

4.  This  new  life  in  the  people  of  God  discovers 
itself  by  conviction,  or  a  deep  sense  of  divine  things. 


WHO  SHALL  EXJOY  REST.  65 

They  are  convinced  of  the  evil  of  sin.  The  sinner 
is  made  to  know  and  feel,  tliat  the  sin,  which  was 
his  dehglit,  is  a  more  loathsome  thing  than  a  toad 
or  serpent,  and  a  greater  evil  than  i)Iague  or  famine  ; 
being  a  breach  of  the  righteous  law  of  the  most  higii 
God,  dishonourable  to  him,  and  destructive  to  the 
simier.  Now  the  sinner  no  more  hears  the  reproof 
of  sin,  as  words  of  course  ;  but  the  mention  of  his 
sin  speaks  to  his  very  lieart,  and  yet  he  is  contented 
you  should  show  him  the  worst.  He  was  wont  to 
marvel,  what  made  men  keep  up  such  a  stir  against 
sin  ;  what  harm  it  was  for  a  man  to  take  a  little  for- 
bidden pleasure  ;  he  saw  no  such  heinousness  in  it, 
that  Christ  must  needs  die  for  it,  and  a  Christlesa 
world  be  eternally  tormented  in  hell.  Now  the  case 
is  altered :  God  hath  opened  his  eyes  to  see  the  in 
expressible  vileness  in  sin. 

They  are  convinced  of  their  own  misery  by  rea- 
.TO?^  of  sin.     They  who  before  read  the  threats  oi 
God's  law,  as  men  do  the  story  of  foreign  wurs,  now 
find  it  their  own  story,  and  perceive  they  read  their 
own  doom,  as  if  they  found  their  OAvn  names  writ- 
ten in  the  curse,  or  heard  the  law  say,  as  Nathan, 
"  Thou  art  the  man."     The  wrath  of  God  seemed 
to  liim  before  but  as  a  storm  to  a  man  in  a  dry 
house,  or  as  the  pains  of  the  sick  to  the  healthful 
stander-by ;  but  now  he  finds  the  disease  is  his  own, 
and  feels  himself  a  condemned  man,  that  he  is  dead 
and  damned  in  point  of  law,  and  that  nothing  was 
wanting  but  mere  execution  to  make  him  absolutely 
and  irrecoverably  miserable.     This  is  a  work  of  the 
Spirit,  wrought  in  some  measure  in  all  the  regener- 
ate.    How  sliould   he  come  to  Christ  for  pardon, 
that  did  not  first  find  himself  guilty,  and  condem- 
ned? or  for  life,  that  never  found  himself  spiritu- 
ally dead  ?    "  The  whole  need  not  a  physician,  but 
tliey  that  are  sick."     The  discovery  of  the  remedy, 
as  soon  as  the  misery,  must  needs  prevent  a  great 
part  of  the  trouble.    And  perhaps  the  joyful  appre- 
hensions of  mercy  may  make  the  sense  of  misery 
soQjier  forgotten. 
6 


66  THE  CHARACTER  OF  THOSE 

They  are  also  convinced  of  the  creature's  vanity 
and  insufficiency.  Every  man  is  naturally  an  idola- 
ter. Our  hearts  turned  from  God  in  our  first  fall ; 
and,  ever  since,  the  creature  hath  been  our  god. 
This  is  the  grand  sin  of  nature.  Every  unregener- 
ate  man  ascribes  to  the  creature  divine  prerogatives, 
and  allows  it  the  highest  room  in  his  soul ;  or,  if  he 
is  convinced  of  misery,  he  flies  to  it  as  his  saviour. 
Indeed,  God  and  his  Christ  shall  be  called  Lord  and 
Saviour  ;  but  the  real  expectation  is  from  the  crea- 
ture, and  the  work  of  God  is  laid  upon  it.  Pleasure, 
profit,  and  honoisr,  are  the  natural  man's  trinity ;  and 
his  carnal  self  is  these  in  unity.  It  was  our  first  sin 
to  aspire  to  be  as  gods  ;  and  it  is  the  greatest  sin  that 
is  propagated  in  our  nature  from  generation  to  gen- 
eration. When  God  should  guide  us,  we  guide  our- 
selves ;  when  he  should  be  our  Sovereign,  we  rule 
ourselves :  the  laws  which  he  gave  us  we  find  fault 
with,  and  would  correct ;  and,  if  we  had  the  making 
of  them,  we  would  have  made  them  otherwise  : 
when  he  should  take  care  of  us,  (and  must,  or  we 
perish,)  we  will  take  care  for  ourselves  :  when  we 
should  depend  on  him  in  daily  receivings,  we  had 
rather  have  our  portion  in  our  own  hands :  when 
we  should  submit  to  his  providence,  we  usually  quar- 
rel at  it,  and  think  we  coidd  make  a  better  disposal 
than  God  hath  made.  When  we  should  study  and 
love,  trust  and  honour  God,  we  study  and  love,  trust 
and  honour  our  carnal  selves.  Instead  of  God,  we 
would  have  all  men's  eyes  and  dependence  on  us, 
and  all  men's  thanks  returned  to  us,  and  would  glad- 
ly be  the  only  men  on  earth  extolled  and  admired 
by  all.  Thus  we  are  naturally  our  own  idols.  But 
down  falls  this  Dagon,  when  God  does  once  renew 
the  soul.  It  is  the  chief  design  of  that  great  work 
to  bring  the  heart  back  to  God  himself.  lie  convin- 
ceth  the  sinner,  that  the  creature  can  neither  be  his 
God,  to  make  him  happy,  nor  his  Christ,  to  recover 
him  from  his  misery,  and  restore  him  to  God,  who 
is  his  happiness.  God  does  this,  not  only  by  his 
word,  but  by  providence  also.    This  is  the  reason 


WHO  SHALL  ENJOY  REST.  67 

why  affliction  so  frequently  concurs  iji  the  work  of 
conversion.  Arguments,  which  speak  to  the  c[iiick, 
will  force  a  hearing,  when  the  most  powerful  words 
are  slighted.  If  a  sinner  made  his  credit  his  god, 
and  God  shall  cast  him  into  the  lowest  disgrace;  or 
bring  him,  who  idolized  his  riches,  into  a  condition 
wherein  they  cannot  help  him,  or  cause  them  to 
take  wing,  and  fly  away  ;  what  a  help  is  here  to  this 
work  of  conviction !  If  a  man  made  pleasure  his 
god,  whatsoever  a  roving  eye,  a  curious  ear,  a  gree- 
dy a])])etite,  or  a  lustful  heart,  could  desire,  and  God 
should  take  these  from  him,  or  turn  them  into  gall 
or  wormwood,  what  a  help  is  here  to  conviction ! 
When  God  shall  cast  a  man  into  languishing  sick- 
ness, and  inflict  wounds  on  his  heart,  and  stir  up 
against  him  his  own  conscience,  and  then,  as  it  were, 
say  to  him,  "Try  if  your  credit,  riches,  or  pleasures, 
can  helj)  you.  Can  they  heal  your  wounded  con- 
science ?  Can  they  now  support  your  tottering  tab- 
ernacle ?  Can  they  keep  your  departing  soul  in  your 
body  ?  or  save  you  from  mine  everlasting  wrath  ? 
or  redeem  your  soul  from  eternal  flames  ?  Cry  aloud 
to  them,  and  see  now  whether  these  will  be  to  you 
instead  of  God  and  Christ."  O  how  this  works  now 
with  the  sinner!  Sense  acknowledges  the  truth, 
and  even  the  flesh  is  convinced  of  the  creature's 
vanity,  and  our  very  deceiver  is  undeceived. 

The  people  of  God  are  likewise  convinced  of  the 
absolute  necessity^  the  full  sufficiency^  and  perfect  excel- 
lency of  Jesus  Christ:  as  a  man  in  famine  is  convin- 
ced of  the  necessity  of  food  ;  or  a  man  that  had  heard 
or  read  his  sentence  of  condenniation,  of  the  abso- 
lute necessity  of  ])ardon  ;  or  a  man  that  lies  in  prison 
for  debt  is  convinced  of  his  need  of  a  surety  to  dis- 
charge it.  Now  the  sinner  feels  an  unsupportable 
burden  upon  him,  and  sees  there  is  none  but  Christ 
can  take  it  off":  he  perceives  the  law  proclaims  him 
a  rebel,  and  none  but  Christ  can  make  his  peace : 
he  is  as  a  man  pursued  by  a  lion,  that  must  ])erish  if 
he  finds  not  a  present  sanctuary :  he  is  now  brought 
to  tliis  dilenmia ;  either  he  must  have  Christ,  to^ustify 


68  THE  CHARACTER  OF  THOSE 

him,  or  be  eternally  condemned  ;  have  Christ  to  save 
him,  or  burn  in  hell  for  ever ;  have  Christ  to  bring 
him  to  God,  or  be  shut  out  of  his  ])resenee  everlast- 
ingly !  And  no  wonder  if  he  cry  as  the  martyr, 
"None  but  Christ!  none  but  Christ!"  Not  gold, 
but  bread,  will  satisfy  the  hungry;  nor  any  thing 
but  pardon  will  comfort  the  condemned. 

Ail  things  are  counted  but  dun^  now,  that  he  may 
win  Christ;  and  what  was  gain, lie  counts  loss  for 
Christ.  As  the  sinner  sees  his  misery,  and  the  ina- 
bility of  himself  and  all  things  to  relieve  him,  so  he 
perceives  there  is  no  saving  mercy  out  of  Chrislt. 
He  sees,  though  the  creature  cannot,  and  himself 
cannot,  yet  Christ  can.  Though  the  fig-leaves  of 
our  own  unrighteous  righteousness  are  too  short  to 
cover  our  nakedness,  yet  the  righteousness  of  Christ 
is  large  enough:  ours  is  disproportionate  to  the  jus- 
tice of  the  law,  but  Christ's  extends  to  every  tittle. 
If  he  intercede,  there  is  no  denial ;  such  is  the  dig- 
nity of  his  person,  and  the  value  of  his  merits,  that 
the  Father  grants  all  he  desires.  Before,  the  sinner 
knew  Christ's  excellency  as  a  blind  man  knows  the 
light  of  the  sun ;  but  now,  as  one  that  beholds  its 
glory. 

5.  After  this  deep  conviction,  the  ivill  discovers  also 
its  change.  As  for  instance — The  sin,  which  the  un- 
derstanding pronounces  evil,  the  will  turns  from  with 
abhorrence.  Not  that  the  sensitive  appetite  is  chang- 
ed, or  any  way  made  to  abhor  its  object :  but  when 
it  would  prevail  against  reason,  and  carry  us  to  sin 
against  God,  instead  of  Scripture  being  the  rule,  and 
reason  the  master,  and  sense  the  servant,  this  disor- 
der and  evil  the  will  abhors. — The  misery,  also,  which 
sin  hath  procured,  is  not  only  discerned,  but  bewail- 
ed. It  is  impossible  that  the  soul  should  now  look, 
either  on  its  trespass  against  God,  or  yet  on  its  own 
self-procured  calamity,  without  some  contrition.  He 
that  truly  discerns  that  he  hath  killed  Christ,  and 
killed  himself,  will  surely  in  some  measure  be  prick- 
ed to  the  heart.  If  he  cannot  weep,  he  can  heartily 
groan ;  and  liis  heart  feels  what  his  understanding 


WHO  SHALL  ENJOY  REST.  69 

sees.  The  creature  is  renounced  as  vanity,  and 
turned  out  of  the  heart  with  disdain.  Not  that  it  is 
undervalued,  or  the  use  of  it  disclaimed ;  but  its  idol- 
atrous abuse,  and  its  unjust  usurpation.  Can  Christ 
be  the  way,  where  the  creature  is  the  end  ?  Can 
we  seek  to  Christ  to  reconcile  us  to  God,  while  in 
our  hearts  we  prefer  the  creature  before  him  ?  In 
tlie  soul  of  every  unregenerate  man,  the  creature  is 
both  God  and  Christ.  As  turning  from  the  creature 
to  God,  and  not  by  Christ,  is  no  true  turning ;  so  be- 
lieving in  Christ,  while  the  creature  hath  our  hearts, 
is  no  true  believing.  Our  aversion  from  sin,  renoun- 
cing our  idols,  and  our  right  receiving  Christ,  is  all 
but  one  work,  which  God  ever  perfects  where  he 
begins.  At  the  same  time,  the  will  cleaves  to  God 
the  Father,  and  to  Christ.  Having  been  convinced 
tliat  nothing  else  can  be  his  happiness,  the  sinner 
now  finds  it  is  in  God.  Convinced  also,  that  Christ 
alone  is  able  and  willing  to  make  peace  for  him,  he 
most  affectionately  accepts  of  Christ  for  Saviour  and 
Lord.  Paul's  preaching  was  "  repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ."  And 
life  eternal  consists,  first  in  "  knowing  the  only  true 
God  ;  and  then  Jesus  Christ,  whom  he  hath  sent." 
To  take  the  Lord  for  our  God  is  the  natural  part  of 
the  covenant ;  the  supernatural  part  is,  to  take  Christ 
lor  our  Redeemer.  The  former  is  first  necessary, 
and  implied  in  the  latter.  To  accept  Christ  without 
affection  and  love,  is  not  justifying  faith :  nor  does 
love  follow  as  a  fruit,  but  immediately  concurs ;  for 
faith  is  the  receiving  of  Christ  with  the  whole  soul. 
"  He  that  loveth  father  or  mother  more  than  Christ, 
is  not  worthy  of  him,"  nor  is  justified  by  him.  Faith 
accepts  him  for  Saviour  and  Lord :  for  m  both  rela- 
tions will  he  be  received,  or  not  at  all.  Faith  not 
only  acknowledges  his  sufferings,  and  accepts  of 
pardon  and  glory,  but  acknowledges  his  sovereign- 
ty, and  submits  to  his  government  and  way  of  salva- 
tion. 

6.  As  an  essential  part  of  the  character  of  God's 
people,  they  now  enter  into  a  cordial  covenant  unih 


70  THE  CHARACTER    OF    THOSE 

Christ.  The  sinner  was  never  strictly,  nor  comfort- 
ably, in  covenant  with  Christ  till  now.  He  is  sure, 
by  the  free  offers,  that  Christ  consents ;  and  now  he 
cordially  consents  himself;  and  so  the  agreement  is 
fully  made. — With  this  covenant  Christ  delivers  up 
hmiself  in  all  comfortable  relations  to  the  sinner ; 
and  the  sinner  delivers  up  himself  to  be  saved,  and 
ruled  by  Christ.  Now  the  soul  resolutely  concludes, 
"  I  have  been  blindly  led  by  flesh  and  lust,  by  the 
world  and  the  devil,  too  long,  almost  to  my  utter 
destruction ;  I  will  now  be  wholly  at  the  disposal  of 
my  Lord,  who  hath  bought  me  with  his  blood,  and 
will  bring  me  to  his  glory." 

7.  I  add,  that  the  people  of  God  persevere  in  this 
covenant  to  the  end.  Though  the  believer  may  be 
tempted,  yet  he  never  disclaims  his  Lord,  renounces 
his  allegiance,  nor  repents  of  his  covenant ;  nor  can 
he  properly  be  said  to  break  that  covenant,  while 
that  faith  continues  which  is  the  condition  of  it.  In- 
deed, those  that  have  verbally  covenanted,  and  not 
cordially,  may  "  tread  under  foot  the  blood  of  the  cov- 
enant, as  an  unholy  thing,  wherewith  they  were  sanc- 
tified," by  separation  from  those  without  the  church ; 
but  the  elect  cannot  be  so  deceived.  Though  this 
perseverance  be  certain  to  true  believers,  yet  it  is 
made  a  condition  of  their  salvation ;  yea,  of  their  con- 
tinued life  and  fruitfulness,  and  of  the  continuance 
of  their  justification,  though  not  of  their  first  justifi- 
cation itself  But  eternally  blessed  be  that  hand  of 
love,  which  hath  drawn  the  free  promise,  and  sub- 
scribed and  sealed  to  that  which  ascertains  us,  both 
of  the  grace  which  is  the  condition,  and  the  kingdom 
which  on  that  condition  is  offered ! 

Such  are  the  essentials  of  this  people  of  God. 
Not  a  full  portraiture  of  them  in  all  their  excellen- 
cies, nor  all  the  notes  whereby  they  may  be  discern- 
ed. I  beseech  thee,  reader,  as  thou  hast  the  hope 
of  a  Christian,  or  the  reason  of  a  man,  judge  thyself, 
as  one  that  must  shortly  be  judged  by  a  righteous 
God,  and  faithfully  answer  these  questions.  I  will 
not  inquire  whether  yoji  remember  the  time  or  the 


WHO    SHALL    ENJOY    REST.  71 

order  of  these  workings  of  the  Spirit ;  there  may 
be  much  uncertaimy  and  mistake  in  that.  If  you 
are  sure  they  are  wrought  in  you,  the  matter  is  not 
so  great,  though  you  knoAv  not  when  or  how  you 
came  by  them.  But  carefully  examine  and  inquire, 
Hast  thou  been  thorougldy  convinced  of  a  prevailing 
depravation  through  thy  whole  soul  ?  and  a  prevail- 
ing wickedness  through  thy  whole  life  ?  and  how 
vile  sin  is  ?  and  that,  by  the  covenant  thou  hast 
transgressed,  tlie  least  sin  deserves  eternal  death  ? 
Dost  thou  consent  to  the  law,  that  it  is  true  and 
righteous,  and  perceive  thyself  sentenced  to  this 
death  by  it  ?  Hast  thou  seen  the  utter  insufficiency 
of  every  creature,  eitlier  to  be  itself  thy  happiness, 
or  the  means  of  removing  this  thy  misery  ?  Hast 
thou  been  convinced,  that  thy  happiness  is  only  in 
God,  as  the  end ;  and  in  Christ,  as  the  way  to  him ; 
and  that  thou  must  be  brought  to  God  through 
Christ,  or  perish  eternaUy  ?  Hast  thou  seen  an  ab- 
solute necessity  of  thy  enjoying  Christ,  and  the  full 
sufficiency  in  him,  to  do  for  thee  whatsoever  thy  case 
requires  ?  Hast  thou  discovered  the  excellency  of 
this  pearl  to  be  worth  thy  "  selling  all  to  buy  it  ?" 
Have  thy  convictions  been  like  those  of  a  man  that 
thirsts ;  and  not  merely  a  change  in  opinion,  pro- 
duced by  reading  or  education  ?  Have  both  thy  sin 
and  misery  been  the  abhorrence  and  burden  of  thy 
soul  ?  If  thou  couldst  not  weep,  yet  couldst  thou 
heartily  groan  under  the  insupportable  weight  of 
both  ?  Hast  thou  renounced  all  thy  own  righteous- 
ness ?  Hast  thou  turned  thy  idols  out  of  thy  heart, 
so  that  the  creature  hath  no  more  the  sovereignty, 
but  is  now  a  servant  to  God  and  Cln-ist  ?  Dost  thou 
accept  of  Christ  as  thy  only  Saviour,  and  expect  thy 
justification,  recovery,  and  glory,  from  him  alone  ? 
Are  his  laws  the  most  powerful  commanders  of  thy 
life  and  soul  ?  Do  they  ordinarily  prevail  against 
the  commands  of  the  flesh,  and  against  the  greatest 
mterest  of  thy  credit,  profit,  pleasure,  or  life  ?  Has 
Christ  the  highest  room  in  thy  heart  and  aflTections, 
so  that,  though  thou  canst  not  love  liun  as  thou 


72  THE    CHARACTER    OF    THOSE 

wouidst,  yet  nothing  else  is  loved  so  much  ?  Hast 
tliou  to  tJiis  end  made  a  hearty  covenant  with  him, 
and  delivered  up  thyself  to  him  ?  Is  it  thy  utmost 
care  and  watchful  endeavour,  that  thou  mayst  be 
found  faithful  in  this  covenant;  and  though  thou 
fall  into  sin,  yet  wouidst  not  renounce  thy  bargain, 
nor  change  thy  Lord,  nor  give  up  thyself  to  any 
other  government,  for  all  the  world  ?  If  this  be  tru- 
ly the  case,  thou  art  one  of  the  people  of  God  in  my 
text ;  and  as  sure  as  the  promise  of  God  js  true,  this 
blessed  rest  remains  for  thee.  Only  see  thou  "  abide 
in  Christ,"  and  "  endure  to  the  end  ;"  for  "  if  any 
man  draw  back,  his  soul  shall  have  no  pleasure  in 
him."  But  if  no  such  work  be  found  within  thee ; 
whatever  thy  deceived  heart  may  think,  or  how 
strong  soever  thy  false  hopes  may  be  ;  thou  wilt 
find  to  thy  cost,  except  thorough  conversion  jire- 
vent  it,  that  the  rest  of  the  saints  belongs  not  to  thee, 
"  O  that  thou  wert  wise,  that  thou  wouidst  under- 
stand this,  that  thou  wouidst  consider  thy  latter 
end  !"  that  yet,  w^iile  thy  soul  is  in  thy  body,  and 
"  a  price  in  thy  hand,"  and  opportunity  and  hope 
before  thee,  thine  ears  may  be  open,  and  thy  heart 
yield  to  the  persuasions  of  God,  that  so  thou  might- 
est  rest  among  his  people,  and  enjoy  "  the  inherit- 
ance of  the  saints  in  light !" 

That  this  rest  shall  be  enjoyed  by  the  people  of  God, 
is  a  truth  which  the  Scriptm-e,  if  its  testimony  be 
further  needed,  clearly  asserts  in  a  variety  of  ways; 
as,  for  instance,  that  they  are  "  foreordained  to  it, 
and  it  for  them.  God  is  not  ashamed  to  be  called 
their  God,  for  he  hath  prepared  for  them  a  city." 
They  are  styled  "  vessels  of  mercy,  afore  prepared 
unto  glory."  "  In  Christ  they  have  obtained  an  in- 
heritance, being  predestinated  according  to  the  pur- 
pose of  him  who  worketh  all  things  after  the  coun- 
sel of  his  own  will."  And  "  whom  he  did  predesti- 
nate, them  he  also  glorified."  Who  can  bereave 
his  people  of  that  rest  which  is  designed  for  them 
by  God's  eternal  purpose  ?  Scripture  tells  us,  they 
are  "  redeemed  to  tliis  rest.    By  the  blood  of  Jesua 


WHO    SHALL    ENJOT    REST.  73 

we  have  boldness  to  enter  into  the  holiest ;"  whether 
that  entrance  means  by  faith  and  prayer  here,  or  by 
full  possession  hereafter.  Therefore  the  saints  in 
heaven  sing  a  new  song  unto  him  who  lias  "  re- 
deemed them  to  God  by  liis  blood,  out  of  every  kin- 
dred, and  tongue,  and  people,  and  nation,  and  made 
them  kings  and  priests  unto  God."  Either  Christ, 
then,  must  lose  his  blood  and  sufferings,  and  never 
"  see  of  the  travail  of  hi^  soul,"  or  else  "  there  re- 
maineth  a  rest  to  the  people  of  God."  In  Scripture 
this  rest  is  promised  to  them.  As  the  firmament 
with  stars,  so  are  the  sacred  pages  bespangled  with 
these  divine  engagements.  Christ  says,  "  Fear  not, 
httle  flock,  for  it  is  your  Father's  good  pleasm-e  to 
give  you  the  kingdom."  "  I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  appointed  unto  me  ; 
that  ye  may  eat  and  drink  at  my  table  in  my  king- 
dom." All  the  means  of  grace,  the  operations  of 
the  Spirit  upon  the  soul,  and  gracious  actings  of  the 
saints,  every  command  to  repent  and  beheve,  to  fast 
and  pray,  to  knock  and  seek,  to  strive  and  labour, 
to  run  and  fight,  prove  that  there  remains  a  rest  for 
the  people  of  God.  The  spirit  would  never  kindle 
in  us  such  strong  desires  after  heaven,  such  love  to 
Jesus  Christ,  if  we  should  not  receive  what  we  de- 
sire and  love.  He  that  "  guides  our  feet  into  the 
way  of  peace"  will  undoubtedly  bring  us  to  the  end 
of  peace.  How  nearly  are  the  means  and  end  con- 
joined !  "  The  kingdom  of  heaven  suffereth  vio- 
lence, and  the  violent  take  it  by  force."  They  that 
"  follow  Christ  in  the  regeneration  shall  sit  upon 
thrones  of  gloiy."  Scripture  assures  us,  that  the 
saints  have  the  "  beginnings,  foretastes,  earnests, 
and  seals"  of  this  rest  here.  "  The  kingdom  of  God 
is  within  them."  "  Though  they  have  not  seen 
Christ,  yet,  loving  him,  and  believing  in  him,  they 
rejoice  with  joy  unspeakable  and  full  of  glory ;  re- 
ceiving the  end  of  their  faith,  even  the  salvation  of 
their  souls."  They  "  rejoice  in  hope  of  the  glory  of 
God."  And  does  God  "  seal  them  with  that  Holy 
Spirit  of  promise,  which  is  the  earnest  of  their  in- 
7 


74  THE    CHARACTER    OF    THOSE 

heritance,"  and  will  he  deny  the  full  possession  ? 
The  Scripture  also  mentions,  by  name,  those  who 
have  entered  into  this  rest ;  as  Enoch,  Abraham, 
Lazarus,  the  thief  that  was  crucified  with  Christ, 
&.C.  And  if  there  be  a  rest  for  these,  surely  there  is 
a  rest  for  all  believers.  But  it  is  vain  to  heap  up 
Scripture-proofs,  seeing  it  is  the  very  end  of  Scrip- 
ture, to  be  a  guide  to  lead  us  to  this  blessed  state, 
and  to  be  the  charter  and  grant  by  which  we  hold 
all  our  title  to  it. 

Scripture  not  only  proves  that  this  rest  remains 
for  the  people  of  God,  but  also  that  it  remains  for 
none  but  them,  so  that  the  rest  of  the  world  shall  have 
110  part  in  it.  "  Without  holiness  no  man  shall  see 
the  Lord.  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God.  He  that  believeth  not  the 
Son  shall  not  see  life,  but  the  wrath  of  God  abideth 
on  him.  No  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater,  hath  any  inher- 
itance in  the  kingdom  of  Christ  and  of  God.  The 
wicked  shall  be  turned  into  hell,  and  all  the  nations 
that  forget  God.  They  all  shall  be  damned,  who 
believe  not  the  truth,  but  have  pleasure  in  unrighte- 
ousness. The  Lord  Jesus  shall  come,  in  flaming 
fire  taking  vengeance  on  them  that  know  not  God, 
and  that  obey  not  the  Gospel  of  our  Lord  Jesus 
Christ ;  who  shall  be  punished  with  everlasting  de- 
struction from  the  presence  of  the  Lord,  and  from 
the  glory  of  his  power."  Had  the  ungodly  returned 
before  their  life  was  expired,  and  been  heartily  will- 
ing to  accept  of  Christ  for  their  Saviour  and  their 
King,  and  to  be  saved  by  him  in  his  way,  and  upon 
His  most  reasonable  terms,  they  might  have  been 
saved.  God  freely  offered  them  life,  and  they  would 
not  accept  it.  The  pleasures  of  the  flesh  seemed 
more  desirable  to  them  than  the  glory  of  the  saints. 
Satan  offered  them  the  one,  and  God  offered  them 
the  other  ;  and  they  had  free  liberty  to  choose  wliich 
they  would,  and  they  chose  "  the  pleasures  of  sin  for 
a  season,"  before  tlie  everlasting  rest  with  Christ* 
And  is  it  not  a  righteous  thing  that  tliey  should  be 


WHO    SHALL    ENJOY    REST.  75 

denied  that  which  they  would  not  accept  ?  When 
God  pressed  tliem  so  earnestly,  and  persuaded  them 
so  importunately,  to  come  in,  and  yet  they  would 
not,  where  should  they  be  but  among  the  dogs  with- 
out ?  Though  man  be  so  wicked,  that  he  will  not 
yield  till  the  mighty  power  of  grace  prevail  with 
Mm,  yet  still  we  may  truly  say,  that  he  may  be 
saved,  if  he  will,  on  God's  terms.  His  inability  be- 
ing moral,  and  lying  in  wilful  wickedness,  is  no  more 
excuse  to  him,  than  it  is  to  an  adulterer  that  he  can- 
not love  his  own  wife,  or  to  a  malicious  person  that 
he  cannot  but  hate  his  own  brother :  is  he  not  so 
much  the  worse,  and  deserving  of  so  much  the  sorer 
punishment  ?  Sinners  shall  lay  all  the  blame  on 
their  own  wills  in  hell  for  ever.  Hell  is  a  rational 
torment  by  conscience,  according  to  the  nature  of 
the  rational  subject.  If  sinners  could  but  then  say. 
It  was  long  of  God,  and  not  of  us,  it  would  quiet 
tlieir  consciences,  and  ease  their  torments,  and  make 
hell  to  them  to  be  no  hell.  But  to  remember  theii 
wilfulness,  will  feed  the  fire,  and  cause  the  worm 
of  conscience  "  never  to  die." 

It  is  the  will  of  God  that  this  rest  should  yet  re- 
main for  his  people,  and  not  be  enjoyed  till  they  come 
to  another  world.  Who  should  dispose  of  the  crea- 
tures, but  he  that  made  them  ?  You  may  as  well 
ask,  why  have  we  not  spring  and  harvest,  without 
winter  ?  or,  why  is  the  earth  below,  and  the  heavens 
above  ?  as,  why  we  have  not  rest  on  earth  ?  All 
tbings  must  come  to  their  perfection  by  degrees. 
The  strongest  man  must  first  be  a  child.  The  great- 
est scholar  must  first  begin  with  the  alphabet.  The 
tallest  oak  was  once  an  acorn.  This  life  is  our  in- 
fancy ;  and  would  we  be  perfect  in  the  womb,  or 
born  at  full  stature  ? — If  our  rest  was  here,  most  of 
God's  providences  must  be  useless.  Should  God 
lose  the  glory  of  his  church's  miraculous  dehver- 
ances,  and  the  fall  of  his  enemies,  that  men  may 
have  their  happiness  here  ?  If  we  were  all  happy, 
innocent,  and  perfect,  what  use  was  there  for  the 
glorious  works  of  our  sanctification,  justification,  and 


"76  THE    CHARACTER    OF    THOSE 

future  salvation  ? — If  we  wanted  nothing,  we  should 
not  depend  on  God  so  closely,  nor  call  upon  him  so 
earnestly.  How  little  should  he  hear  from  us,  if  we 
had  what  we  would  have  !  God  would  never  have 
had  such  songs  of  praise  from  Moses  at  the  Red 
Sea,  and  in  the  wilderness  from  Deborah  and  Han- 
nah, from  David  and  Hezekiah,  if  they  had  been  the 
choosers  of  their  condition.  Have  not  thy  own 
highest  praises  to  God,  reader,  been  occasioned  by 
thy  dangers  or  miseries  ?  The  greatest  glory  and 
praise  God  has  through  the  world,  is  for  redemption, 
reconciliation,  and  salvation  by  Christ ;  and  was  not 
man's  misery  the  occasion  of  that  ? — And  where 
God  loses  the  opportunity  of  exercising  his  mercies, 
man  must  needs  lose  the  happiness  of  enjoying 
them.  Where  God  loses  his  praise,  man  will  cer- 
tainly lose  his  comforts.  O  the  sweet  comforts  the 
saints  have  had  m  return  to  their  prayers !  How 
should  we  know  what  a  tender-hearted  Father  we 
have,  if  we  had  not,  as  the  prodigal,  been  denied  the 
husks  of  earthly  pleasure  and  })rofit  ?  We  should 
never  have  felt  Christ's  tender  heart,  if  we  had  not 
felt  ourselves  "  weary  and  heavy  laden,  hungry  and 
thirsty,  poor  and  contrite."  It  is  a  delight  to  a  sol- 
dier, or  traveller,  to  look  back  on  his  escapes  when 
they  are  over;  and  for  a  saint  in  heaven  to  look 
back  on  his  sins  and  sorrows  upon  earth,  his  fears 
and  tears,  his  enemies  and  dangers,  his  wants  and 
calamities,  must  make  his  joy  more  joyful.  There- 
fore the  blessed,  in  praising  the  Lamb,  mentioned 
his  "  redeeming  them  out  of  every  nation,  and  kin- 
dred, and  tongue ;"  and  so,  out  of  their  misery,  and 
wants,  and  sins,  "  and  making  tliem  kings  and  priests 
to  God."  But  if  they  had  had  nothing  but  content 
and  rest  on  earth,  what  room  would  there  have  been 
for  these  rejoicings  hereafter? 

Besides,  ive  are  not  capable  of  rest  upon  earth, — 
Can  a  soul  that  is  so  weak  in  grace,  so  prone  to  sin, 
so  nearly  joined  to  such  a  neighbour  as  this  flesh, 
have  full  content  and  rest  in  such  a  case  ?  Wliat 
is  soul-rest,  but  our  freedom  from  sin,  and  imper- 


WHO    SHALL    ENJOY    REST.  I*^ 

fections,  and  enemies?  And  can  the  soul  have  rest, 
that  is  molested  with  all  these,  and  that  continually  ? 
Why  do  Christians  so  often  cry  out,  in  the  language 
of  Paul,  "  O  wretched  man  that  I  am  !  who  shall 
dehver  me  ?"  What  makes  them  "  press  towards 
the  mark,  and  run  that  they  may  obtain,  and  strive 
to  enter  in,"  if  they  are  capable  of  rest  in  their  pres- 
ent condition  ? — And  our  bodies  are  incapable  as 
well  as  our  souls.  They  are  not  now  those  sunlike 
bodies  which  they  shall  be,  v/hen  this  "  corruptible 
hath  put  on  incorruption,  and  this  mortal  hath  put 
on  immortality."  They  are  our  prisons  and  our 
burdens  ;  so  full  of  infirmities  and  defects,  that  we 
are  fain  to  spend  most  of  our  time  in  repairing  them,, 
and  supplying  their  continual  wants.  Is  it  possible 
that  an  immortal  soul  should  have  rest  in  such  a  dis- 
tempered habitation  ?  Surely  these  sickly,  weary, 
loathsome  bodies,  must  be  refined,  before  they  can 
be  capable  of  enjoying  rest.  The  objects  we  here 
enjoy  are  insufficient  to  afford  us  rest.  Alas  !  what 
is  there  in  all  the  world  to  give  us  rest  ?  They  that 
have  most  of  it  have  the  greatest  burden.  They 
tliat  set  most  by  it,  and  rejoice  most  in  it,  do  all  cry 
out  at  last  of  its  vanity  and  vexation.  Men  promise 
themselves  a  heaven  upon  earth  ;  but  when  they 
come  to  enjoy  it,  it  flies  from  them.  He  that  has 
any  regard  to  the  works  of  the  Lord,  may  easily 
see,  that  the  very  end  of  them  is  to  take  down  our 
idols,  to  make  us  weary  of  the  world,  and  seek  our 
rest  in  him.  Where  does  he  cross  us  most,  but 
where  we  promise  ourselves  most  content  1  If  you 
have  a  child  you  dote  upon,  it  becomes  your  sorrow. 
If  you  have  a  friend  you  trust  in,  and  judge  un- 
changeable, he  becomes  your  scourge.  Is  this  a 
place  or  state  of  rest  ?  And  as  the  objects  we  here 
enjoy  are  insuflScient  for  our  rest,  so  God,  who  is 
sufficient,  is  here  little  enjoyed.  It  is  not  here  that 
he  hath  prepared  the  presence-chamber  of  his  glory. 
He  hath  drawn  the  curtain  between  us  and  him. 
We  are  far  from  him  as  creatures,  and  farther  as 
jfrail  mortals,  and  farthest  as  sinners.    We  hear  now 


78  THE    CHARACTER    OF    THOSE 

and  then  a  word  of  comfort  from  him,  and  receive 
his  love-tokens  to  keep  up  our  hearts  and  hopes ; 
but  this  is  not  our  full  enjoyment.  And  can  any 
soul,  that  hath  made  God  his  portion,  as  every  one 
hath  that  shall  be  saved  by  him,  find  rest  in  so  vast 
a  distance  from  him,  and  so  seldom  and  small  en- 
joyment of  him  ? 

Nor  are  we  now  capable  of  rest,  as  there  is  a 
worthiness  must  go  before  it.  Christ  Avill  give  the 
ci-own  to  none  but  the  worthy.  And  are  we  fit  for 
tlie  crown,  before  we  have  overcome  ?  or  for  the 
prize,  before  we  have  run  the  race  ?  or  to  receive 
our  penny,  before  we  have  wrought  in  the  vine- 
yard ?  or  to  be  rulers  of  ten  cities  before  we  have 
im})roved  our  ten  talents  ?  or  to  enter  into  the  joy 
of  our  Lord  before  we  have  well  done,  as  good  and 
faithful  servants  ?  God  will  not  alter  the  course  of 
justice,  to  give  you  rest  before  you  have  laboured, 
nor  the  crown  of  glory  till  you  have  overcome. 
There  is  reason  enough  why  our  rest  should  remain 
till  the  life  to  come.  Take  heed,  then.  Christian 
reader,  how  thou  darest  to  contrive  and  care  for  a 
rest  on  earth  ;  or  to  murmur  at  God  for  thy  trouble, 
and  toil,  and  wants  in  the  flesh.  Doth  thy  poverty 
weary  thee  ?  thy  sickness,  thy  bitter  enemies,  and 
unkind  friends  ?  It  should  be  so  here.  Do  the 
abominations  of  the  times,  the  sins  of  professors,  the 
hardening  of  the  wicked,  all  weary  thee  ?  It  must 
be  so  while  thou  art  absent  from  thy  rest.  Do  thy 
sins,  and  thy  naughty,  distempered  heart  weary  thee  ? 
Be  thus  wearied  more  and  more.  But,  under  all  this 
weariness,  art  thou  willing  to  go  to  God  thy  rest  ? 
and  to  have  thy  warfare  accomplished  ?  and  thy 
race  and  labour  ended  ?  If  not,  complain  more  of 
thy  own  heart,  and  get  it  more  weary,  till  rest  seem 
more  desirable. 

I  have  but  one  thing  more  to  add,  for  the  close 
of  this  chapter, — that  the  souls  of  believers  do  en- 
joy inconceivable  blessedness  and  glory,  even  loMle 
iJiey  remain  separated  from  their  bodies.  What  can 
be  more  plain  than  those  words  of  Paul, — "  We  are 


WHO    SHALL    ENJOY    REST.  79 

always  confident,  knowing  that  whilst  we  are  at 
home,"  or  rutlier  sojourning,  "  in  the  body,  we  are 
absent  from  the  Lord  ;  for  we  walk  by  faith,  not  by 
sight.  We  are  confident,  I  say,  and  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with 
the  Lord." — Or  those,  "  I  am  in  a  strait  betwixt  two, 
liaving  a  desire  to  depart,  and  to  be  with  Christ, 
which  is  far  better." — If  Paul  had  not  expected  to 
enjoy  Christ  till  the  resurrection,  why  should  lie  be 
in  a  strait,  or  desire  to  depart  ?  Nay,  should  he 
not  have  been  loath  to  depart  upon  the  very  same 
grounds  ?  For  while  he  w^as  in  the  flesh,  he  enjoy- 
ed something  of  Christ.T— Plain  enough  is  that  of 
Christ  to  the  thief,  "  To-day  shalt  thou  be  with  me 
in  paradise." — In  the  parable  of  Dives  and  Lazarus, 
it  seems  unlikely  Christ  would  so  evidently  intimate 
and  suppose  the  soul's  happiness  or  misery  presently 
after  death,  if  there  were  no  such  matter.  Our 
Lord's  argument  for  the  resurrection  supposes,  thatj 
"  God  being  not  the  God  of  the  dead,  but  of  the 
living,"  therefore  Abraham,  Isaac,  and  Jacob,  were 
then  living  in  soul. — If  the  "blessedness  of  the  dead 
that  die  in  the  Lord"  were  only  in  resting  in  the 
grave,  then  a  beast  or  a  stone  were  as  blessed  ;  nay, 
it  were  evidently  a  curse,  and  not  a  blessing.  For 
was  not  life  a  great  mercy  ?  Was  it  not  a  greater 
mercy  to  serve  God  and  to  do  good ;  to  enjoy  all  the 
comforts  of  life,  the  fellowship  of  saints,  the  comfort 
of  ordinances,  and  much  of  Christ  in  all,  than  to  lie 
rotting  in  the  grave  ?  Therefore  some  further  bless-r 
edness  is  there  promised. — How  else  is  it  said,, 
"  We  are  come  to  the  spirits  of  just  men  made  per- 
fect ?"  Sm-ely,  at  the  resurrection,  the  body  will 
be  made  perfect  as  well  as  the  spirit.  The  Scrip- 
tures tell  us,  that  Enoch  and  Elias  are  taken  up 
already.  And  shall  we  think  they  possess  that  glo-. 
ry  alone  ? — Did  not  Peter,  James,  and  John,  see 
Moses  also  with  Christ  on  the  mount  ?  yet  the 
Scripture  saith,  Moses  died.  And  is  it  hkely  that 
Christ  deluded  their  senses,  in  showing  them  Moses, 
if  he  should  not  partake  of  that  glory  till  the  resur- 


80  WHO    SHALL    ENJOY 

rection  ? — ^And  is  not  that  of  Stephen  as  plain  as  we 
can  desire  ?  "  Lord  Jesus,  receive  my  spirit."  Surely, 
if  the  Lord  receive  it,  it  is  neither  asleep,  nor  dead, 
nor  annihilated  ;  but  it  is  w^here  he  is,  and  beholds 
his  glory. — That  of  the  wise  man  is  of  the  same  im- 
port :  "  The  spirit  shall  return  unto  God  who  gave 
it."  Why  are  we  said  to  "  have  eternal  life ;"  and 
that  to  "  know  God  is  life  eternal ;"  and  that  a  be- 
liever "  on  the  Son  hath  everlasting  life  ?"  Or  how 
is  "  the  kingdom  of  God  within  us  ?"  If  there  be 
as  great  an  interruption  of  our  life  as  till  the  resur- 
rection, this  is  no  eternal  life,  nor  everlasting  king- 
dom.— "  The  cities  of  Sodom  and  Gomorrah"  are 
spoken  of  as  "  suffering  the  vengeance  of  eternal 
lire  !"  And  if  the  wicked  already  suffer  eternal  fire, 
then,  no  doubt  but  the  godly  enjoy  eternal  blessed- 
ness.— When  John  saw  his  glorious  revelations,  he 
is  said  to  be  "  in  the  Spirit,"  and  to  be  "  carried 
away  in  the  Spirit."  And  when  Paul  was  "  caught 
up  to  the  third  heaven,"  he  knew  not  "  whether  in 
the  body  or  out  of  the  body."  This  implies,  that 
spirits  are  capable  of  these  glorious  things,  without 
the  help  of  their  bodies. — The  same  is  imphed,  when 
John  says,  "  I  saw  under  the  altar  the  souls  of  them 
that  were  slain  for  the  word  of  God." — When  Christ 
says,  "  Fear  not  them  who  kill  the  body,  but  are  not 
able  to  kill  the  soul,"  does  it  not  plainly  imply,  that 
when  wicked  men  have  killed  our  bodies,  that  is, 
have  separated  the  souls  from  them,  yet  the  souls 
are  still  ahve  ?  The  soul  of  Christ  was  alive  when 
his  body  was  dead,  and  therefore  so  shall  be  ours 
too.  This  appears  by  his  words  to  the  thief,  "  To- 
day shalt  thou  be  with  me  in  Paradise  ;"  and  also 
by  his  voice  on  the  cross,  "  Father,  into  thy  hands 
I  commend  my  Spirit."  If  the  spirits  of  those  that 
"  were  disobedient  in  the  days  of  Noah  were  in 
prison,"  that  is,  in  a  living  and  suffering  state ;  then, 
certainly,  the  separate  spirits  of  the  just  are  in  an 
^opposite  condition  of  happiness.  Therefore,  faith- 
ful souls  will  no  sooner  leave  their  prisons  of  flesh, 
but  angels  shall  be  their  convoy ;  Christ,  with  all 


THE    saints'   rest.  81 

die  perfected  spirits  of  the  just,  will  be  their  com- 
panions ;  heaven  will  be  their  residence,  and  God 
tlieir  happiness.  When  such  die,  they  may  boldly 
and  believingly  say,  as  Stephen,  "Lord  Jesus,  re- 
ceive my  spirit ;"  and  commend  it,  as  Clirist  did, 
into  a  Father's  hands. 


CHAPTER  V. 


T^e  great  Misery  of  those  who  lose  the  Saints^  Rest. 

I.  The  loss  of  heaven  includes,  1.  The  personal  perfection  of  the 
saints  ;  2.  God  himself  ;  3.  All  delightful  aftV'ctions  towards  God  ; 
4.  The  blessed  society  of  angels  and  gloritied  .spirits.  II.  The 
aggravations  of  the  loss  of  Jieaveii  ;  1.  The  understanding  of  the 
ungodly  will  then  be  cleared  ;  2.  Also  enlarged.  3.  Their  con- 
sciences will  make  a  true  and  close  application.  4.  Their  affections 
will  be  more  lively.     5.  Their  memories  will  be  large  and  strong. 

If  thou,  reader,  art  a  stranger  to  Christ,  and  to 
tlie  holy  nature  and  life  of  his  people,  who  are  be- 
fore described,  and  shalt  live  and  die  in  this  condi- 
tion, let  me  tell  thee,  thou  shalt  never  partake  of 
the  joys  of  heaven,  nor  have  the  least  taste  of  the 
saints'  eternal  rest.  I  may  say,  as  Ehud  to  Eglon, 
"  I  have  a  message  to  thee  from  God ;"  that,  as  the 
word  of  God  is  true,  thou  shalt  never  see  the  face 
of  God  with  comfort.  This  sentence  I  am  com- 
manded to  pass  upon  thee ;  take  it  as  thou  wilt, 
and  escape  it  if  thou  canst.  I  know  thy  humble 
and  hearty  subjection  to  Christ  would  procure  thy 
escape ;  he  would  then  acknowledge  thee  for  one  of 
his  people,  and  give  thee  a  portion  in  the  inheritance 
of  his  chosen.  If  this  might  be  the  happy  success 
of  my  message,  I  should  be  so  far  from  repining, 
like  Jonah,  that  the  threatenings  of  God  are  not 
executed  upon  thee,  that  I  should  bless  the  day  that 
ever  God  made  me  so  happy  a  messenger.  But  if 
ihou  end  thy  days  in  thy  unregenerate  state,  as  sure 
as  the  heavens  are  over  thy  head,  and  the  earth 
under  thy  feet,  thou  shalt  be  shut  out  of  the  rest  of 


82  THE    MISERY    OP    LOSING 

the  saints,  and  receive  thy  portion  in  everlasting 
fire.  I  expect  thou  wilt  turn  upon  me,  and  say, 
When  did  God  show  you  the  Book  of  Life,  or  tell 
you  who  they  are  that  shall  he  saved,  and  who  shut 
out  ?  I  answer,  I  do  not  name  thee,  nor  any  other ; 
I  only  conclude  it  of  the  unregcnerate  in  general, 
and  of  thee,  if  thou  be  such  a  one.  Nor  do  I  go 
about  to  determine  who  shall  repent,  and  who  shall 
not ;  much  less,  that  thou  shalt  never  repent.  I 
had  rather  show  thee  what  hopes  thou  hast  before 
thee,  if  thou  wilt  not  sit  still,  and  lose  them.  I 
would  far  rather  persuade  thee  to  hearken  in  time, 
before  the  door  be  shut  against  thee,  than  tell  thee 
tliere  is  no  hope  of  thy  repenting  and  returning. 
But,  if  the  foregoing  description  of  the  people  of 
God  does  not  agree  with  the  state  of  thy  soul,  is  it 
tiien  a  hard  question,  whether  thou  shalt  ever  be 
saved  ?  Need  I  ascend  up  into  heaven  to  know, 
tliat  "  without  holiness  no  man  shall  see  the  Lord ;" 
or,  that  only  "  the  pure  in  heart  shall  see  God ;"  or, 
that  "  except  a  man  be  bom  again,  he  cannot  enter 
into  the  kingdom  of  God  ?"  Need  I  go  up  to  heav- 
en, to  inquire  that  of  Christ,  which  he  came  down 
to  earth  to  tell  us ;  and  sent  his  Spirit  in  his  apostles 
to  tell  us ;  and  which  he  and  they  have  left  upon 
record  to  all  the  world  ?  And  though  I  know  not 
the  secrets  of  thy  heart,  and  therefore  cannot  tell 
thee  by  name,  whetlier  it  be  thy  state  or  not ;  yet, 
if  thou  art  but  willing  and  diligent,  thou  mayst 
know  thyself,  whether  thou  art  an  heir  of  heaven  or 
not.  It  is  the  main  thing  I  desire,  that,  if  thou  art 
yet  miserable,  thou  mayst  discern  and  escape  it. 
But  how  canst  thou  escape,  if  thou  neglect  Christ 
and  salvation  ?  It  is  as  impossible  as  for  the  devils 
themselves  to  be  saved ;  nay,  God  has  more  plainly 
and  frequently  spoken  it  in  Scripture  of  such  sin- 
ners as  thou  art,  than  he  has  of  the  devils.  Me- 
tliinks  a  sight  of  thy  case  would  strike  thee  with 
amazement  and  horror.  When  Belshazzar  "saw 
tlie  fingers  of  a  man's  hand  that  wrote  upon  the 
wall,  his  countenance  was  changed,  and  his  thoughts 


THE  saints'  rest.  83 

troubled  him,  so  that  the  joints  of  his  loins  were 
loosed,  and  his  knees  smote  one  against  another." 
What  trembling,  then,  should  seize  on  thee,  who 
hast  the  hand  of  God  himself  against  thee,  not  m 
a  sentence  or  two,  but  in  the  very  scope  of  the  Scrip- 
tures, threatening  the  loss  of  an  everlasting  kingdom ! 
Because  I  would  fain  have  tliee  lay  it  to  heart,  I 
will  show  thee,  first,  the  nature  of  thy  loss  of  heav- 
en ;  secondli)^  its  aggravations. 

First.  In  their  loss  of  heaven,  the  ungodly  lose — 
the  saints'  personal  perfection, — God  himself, — all 
delightful  affections  towards  God, — and  the  blesse^l 
society  of  angels  and  saints. 

1.  The  glorious  personal  perfection  J  which  the  saints 
enjoy  in  heaven,  is  the  great  loss  of  the  ungodly. 
They  lose  that  shining  lustre  of  the  body  surpassing 
tlie  i)rightness  of  the  sun  at  noonday.  Though  the 
bodies  of  the  wicked  will  be  raised  more  spiritual 
than  they  were  upon  earth,  yet  that  will  only  make 
them  capable  of  the  more  exquisite  torments.  They 
would  be  glad,  then,  if  every  member  were  a  dead 
member,  that  it  might  not  feel  the  punishment  in- 
flicted on  it ;  and  if  the  whole  body  were  a  rot- 
ten carcass,  or  might  lie  down  again  in  the  dust. 
Much  more  do  they  want  that  moral  perfection 
which  the  blessed  partake  of;  those  holy  disposi- 
tions of  mind ;  that  cheerful  readiness  to  do  the  will 
of  God  ;  that  perfect  rectitude  of  all  their  actions  : 
instead  of  these,  they  have  that  perverseness  of  will, 
that  loathing  of  good,  that  love  to  evil,  that  violence 
of  passion,  which  they  had  on  earth.  It  is  true, 
their  understandings  will  be  much  cleared  by  the 
ceasing  of  former  temptation,  and  experiencing  the 
falsehood  of  former  delusions ;  but  they  have  the 
same  dispositions  still,  and  fain  would  they  commit 
tlie  same  sins,  if  they  could  :  they  want  but  oppor- 
tunity. There  will  be  a  greater  difference  between 
tliese  wretches  and  the  glorified  Christians,  than 
tliere  is  betwixt  a  toad  and  the  sun  in  the  firmament, 
"  The  rich  man's  purple  and  fine  linen,  and  sumptuous 


84  THE    MISERY    OF    LOSING 

fare,"  did  not  so  exalt  him  above  "  Lazarus  wliile  at 
his  gate  full  of  sores." 

2.  They  shall  have  no  comfortahle  relation  to  God, 
nor  communion  with  him.  "  As  they  did  not  Uke  to 
retain  God  in  their  knowledge,"  but  said  unto  him, 
"  Depart  from  us,  for  we  desire  not  the  knowledge 
of  thy  ways  ;"  so  God  will  abhor  to  retain  them  m 
his  household.  He  will  never  achnit  them  to  the  in- 
heritance of  his  saints,  nor  endm^e  them  to  stand  in 
Iiis  presence,  but  "  will  profess  mito  them,  I  never 
knew  you  ;  depart  from  me,  ye  that  work  iniquity." 
They  are  ready  now  to  lay  as  confident  claim  to 
Christ  and  heaven,  as  if  they  were  sincere  beheving 
saints.  The  swearer,  the  drunkard,  the  whoremon- 
ger, the  worldling,  can  say.  Is  not  God  our  Father 
as  well  as  yours  ?  But  when  Christ  separates  his 
followers  from  his  foes,  and  his  faithful  friends  from 
his  deceived  flatterers,  where,  then,  will  be  their 
presumptuous  claim  ?  Then  they  shall  find,  that  God 
is  not  their  Father,  because  they  would  not  be  his 
people.  As  they  woidd  not  consent  that  God  by 
his  Spirit  should  dwell  in  them,  so  the  tabernacle  of 
wickedness  shall  have  no  fellowship  with  him,  nor 
the  wicked  inhabit  the  city  of  God.  Only  they  that 
walked  with  God  here  shall  live  and  be  happy  with 
him  in  heaven.  Little  does  the  world  know  what 
a  loss  that  soul  hath  who  loses  God !  What  a  dun- 
geon would  the  earth  be,  if  it  had  lost  the  smi ! 
what  a  loathsome  carrion  the  body,  if  it  had  lost 
the  soul !  Yet  all  these  are  nothing  to  the  loss  of 
God.  As  the  enjoyment  of  God  is  the  heaven  of 
tlie  saints,  so  the  loss  of  God  is  the  hell  of  the  un- 
godly ;  and  as  the  enjoying  of  God  is  the  enjoying 
of  all,  so  the  loss  of  God  is  the  loss  of  all. 

3.  They  also  lose  «//  delightful  affections  towards 
God ;  that  transporting  know  ledge ;  those  delight- 
ful views  of  his  glorious  face  ;  the  inconceivable 
pleasure  of  loving  him ;  the  apprehensions  of  his  infi- 
nite love  to  us ;  the  constant  joys  of  his  saints,  and  the 
rivers  of  consolation  with  which  he  satisfies  them* 


THE  saints'  rest.  85 

— Is  it  nothing  to  lose  all  this  ?  The  employnient  of 
a  king,  in  ruling  a  kingdom,  does  not  so  far  exceed 
that  of  the  vilest  slave,  as  this  heavenly  employment 
exceeds  that  of  an  eartldy  king.  God  suits  men's 
employments  to  their  natures.  Your  hearts,  sin- 
ners, were  never  set  upon  God  in  your  hves,  never 
warmed  with  his  love,  never  longed  after  the' enjoy- 
ment of  hun ;  you  had  no  dehght  in  speaking  or 
hearing  of  him  ;  you  had  rather  iiave  continued  on 
earth,  if  you  had  known  how,  than  to  be  interested 
in  the  glorious  praises  of  God.  Is  it  meet,  then, 
that  you  should  be  members  of  the  celestial  choir? 
4.  They  shall  be  de})rived  of  the  blessed  society  of 
angels  and  glorified  saints.  Instead  of  being  com- 
panions of  those  liappy  spirits,  and  numbered  with 
those  triumphant  kings,  they  must  be  members  of 
the  corporation  of  hell,  where  they  shall  have  com- 
panions of  a  far  different  nature  and  quality.  Scorn- 
ing and  abusing  the  saints,  hating  them,  and  re- 
joicing in  their  calamities,  was  not  the  way  to  obtain 
their  blessedness.  Now  you  are  shut  out  of  that 
company,  from  which  you  lirst  shut  out  yourselves ; 
and  are  separated  from  them,  with  whom  you  would 
not  be  jomed.  You  could  not  endure  them  in  your 
houses,  nor  towns,  nor  scarce  in  the  kingdom.  You 
took  them,  as  Aliab  did  Elijah,  for  the  "troublers 
of  the  land  ;"  and,  as  the  apostles  were  taken^  for 
"  men  that  turned  the  world  upside  down."  If  any 
thing  fell  out  amiss,  you  thought  all  was  owing  to 
them.  When  they  were  dead  or  banished,  you  were 
glad  they  were  gone,  and  thought  the  country  well 
rid  of  them.  They  molested  you  by  faithfully  re- 
proving your  sins.  Their  holy  conversation  trou- 
bled your  consciences,  to  see  them  so  far  excel  you. 
It  was  a  vexation  to  you  to  hear  them  pray  or  sing 
praises  in  their  families.  And  is  it  any  wonder  if 
you  be  separated  from  them  hereafter  ?  The  day  is 
near  when  they  will  trouble  you  no  more.  Betwixt 
them  and  you  will  be  a  great  gulf  fixed.  Even  in 
this  life,  while  the  saints  were  "  mocked,  destitute, 
afilicted,  tormented,"  and  while  they  had  their  per- 


86  THE    MISERY    OF    LOSING 

sonal  imperfections,  yet,  in  the  judgment  of  the 
Holy  Ghost,  they  were  such  "  of  whom  the  world 
was  not  worthy."  Much  more  unworthy  will  the 
world  be  of  their  fellowship  in  glory. 

Secondly.  I  know  many  will  be  ready  to  think  they 
could  spare  these  things  in  this  world  well  enough, 
and  why  may  they  not  be  without  them  in  the  world 
to  come  ?  Therefore,  to  show  them  that  this  loss 
of  heaven  will  then  be  most  tormenting,  let  them 
now  consider — their  understandings  will  be  cleared 
to  know  their  loss, — and  have  more  enlarged  appre- 
hensions concerning  it ; — their  consciences  will  make 
a  closer  application  of  it  to  themselves  ; — tlieir  af- 
fections will  no  longer  be  stupified, — nor  their  mem- 
ories'be  treacherous. 

1.  The  understanding  of  the  ungodly  will  then  be 
cleared,  to  know  the  tvorth  of  that  which  they  have  lost. 
Now  they  lament  not  their  loss  of  God,  because 
they  never  knew  his  excellence  ;  nor  the  loss  of 
that  holy  employment  and  society,  for  they  were 
never  sensible  what  they  were  worth.  A  man  that 
has  lost  a  jewel,  and  took  it  but  for  a  common  stone, 
is  never  troubled  at  his  loss ;  but  when  he  comes  to 
know  what  he  lost,  then  he  laments  it.  Though 
the  understanding  of  the  damned  will  not  be  sanc- 
tified, yet  they  will  be  cleared  from  a  multitude  of 
errors.     They  now  think  that  their  honours,  estates, 

f)leasures,  health,  and  life,  are  better  worth  their 
abour,  than  the  things  of  another  world ;  but  when 
these  things  have  lett  them  in  misery,  when  they 
experience  the  things  which  before  they  did  but 
read  and  hear  of,  they  will  be  of  another  mind. 
They  would  not  believe  that  water  would  drown, 
till  they  were  in  the  sea ;  nor  the  fire  burn,  till  they 
were  cast  into  it ;  but  when  they  feel,  they  will  ea- 
sily believe.  All  that  error  of  mind  which  made 
them  set  light  by  God,  and  abhor  his  worship,  and 
vilify  his  people,  will  then  be  confuted  and  removed 
by  experience.  Their  knowledge  shall  be  increased, 
that  their  sorrows  may  be  increased.  Poor  souls! 
they  would  be  comparatively  happyj-if  their  under- 


THE    SAINTS'   REST.  87 

Standings  were  wholly  taken  from  them,  if  they  had 
no  more  knowledge  than  idiots,  or  brute  beasts  ;  or 
if  they  knew  no  more  in  hell,  than  they  did  upon 
earth,  their  loss  would  less  trouble  them.  How 
happy  would  they  then  think  themselves,  if  they  did 
not  know  there  is  such  a  place  as  heaven  !  Now, 
when  their  knowledge  would  help  to  prevent  their 
misery,  they  will  not  know,  or  will  not  read  or  study 
that  they  may  know ;  therefore,  when  their  knowl- 
edge will  but  feed  their  consuming  fire,  they  shall 
know  whether  they  will  or  not.  They  are  now  in 
a  dead  sleep,  and  dream  they  are  the  happiest  men 
in  the  world ;  but  when  death  awakes  them,  how 
will  their  judgments  be  changed  in  a  moment !  and 
they  that  would  not  see  shall  then  see,  and  be 
ashamed. 

2.  As  their  understanding  will  be  cleared,  so  it 
will  be  more  enlarged,  and  made  more  capacious  to 
conceive  the  worth  of  that  glory  which  they  have 
lost.  The  strength  of  their  apprehensions,  as  well 
as  the  truth  of  them,  will  then  be  increased.  What 
deep  apprehensions  of  the  wrath  of  God,  the  mad- 
ness of  sinning,  the  misery  of  sinners,  have  those 
souls  that  now  endure  this  misery,  in  comparison 
with  those  on  earth,  that  do  but  hear  of  it.  What 
sensibility  of  the  worth  of  life  has  the  condemned 
man  that  is  going  to  be  executed,  compared  with 
what  he  was  wont  to  have  in  the  time  of  his  pros- 
perity !  Much  more  will  the  actual  loss  of  eternal 
blessedness  make  the  damned  exceedingly  appre- 
hensive of  the  greatness  of  their  loss  ;  and  as  a  large 
vessel  will  hold  more  water  than  a  shell,  so  will 
their  more  enlarged  understandings  contain  more 
matter  to  feed  their  torment,  than  their  shallow  ca^ 
pacity  can  now  do. 

3.  Their  consciences  also  will  make  a  truer  and 
closer  apphcation  of  this  doctrine  to  themselves, 
which  will  exceedingly  tend  to  increase  their  tor- 
ment. It  will  then  be  no  hard  matter  to  them  tx> 
say,  "  This  is  my  loss  !  and  this  is  my  everlasting, 
remediless  misery!"    The  want  of  this  self-appUca- 


88  THE    MISERY    OF    LOSING 

tion  is  the  main  cause  why  they  are  so  httle  troubled 
now.  They  are  hardly  brought  to  beheve  that  there 
is  such  a  state  of  misery ;  but  more  hardly  to  be- 
lieve that  it  is  like  to  be  their  own.  This  makes  so 
many  sermons  lost  to  them,  and  all  threatenings  and 
warnings  in  vain.  Let  a  minister  of  Christ  show 
them  their  misery  ever  so  plainly  and  faithfully,  they 
will  not  be  persuaded  they  are  so  miserable.  Let 
him  tell  them  of  the  glory  they  must  lose,  and  the 
sufferings  they  must  feel,  and  they  think  he  means 
not  them,  but  some  notorious  sinners.  It  is  one  of 
the  hardest  things  in  the  world,  to  bring  a  wicked 
man  to  know  that  he  is  wicked  or  to  make  him  see 
himself  in  a  state  of  wrath  and  condemnation. 
Though  they  may  easily  find,  by  their  strangeness 
to  the  new-birth,  and  their  enmity  to  holiness,  that 
they  never  were  partakers  of  them  ;  yet  they  as 
verily  expect  to  see  God,  and  be  saved,  as  if  they 
were  the  most  sanctified  persons  in  the  world.  How 
seldom  do  men  cry  out,  after  the  plainest  discovery 
of  their  state,  I  am  the  man  !  or  acknowledge,  that, 
if  they  die  in  their  present  condition,  they  are  un- 
done for  ever  !  But  when  they  suddenly  find  them- 
selves in  the  land  of  darkness,  feel  themselves  in 
scorching  liames,  and  see  they  are  shut  out  of  the 
presence  of  God  for  ever ;  then  the  application  of 
God's  anger  to  themselves  will  be  the  easiest  mat- 
ter in  the  Avorld  ;  they  will  then  roar  out  these  forced 
confessions,  "  O  my  misery !  O  my  folly !  O  my  in- 
conceivable, irrecoverable  loss !" 

4.  Then  will  their  affections  likewise  be  more 
lively,  and  no  longer  stupified.  A  hard  heart  now 
makes  heaven  and  hell  seem  but  trifles.  We  have 
showed  them  everlasting  glory  and  misery,  and  they 
are  as  men  asleep;  our  words  are  as  stones  cast 
against  a  wall,  which  fly  back  in  our  faces.  We 
talk  of  terrible  things,  but  it  is  to  dead  men  ;  we 
search  the  wounds,  but  they  never  feel  us :  we  speak 
to  rocks  rather  than  to  men  ;  the  earth  will  as  soon 
tremble  as  they.  But  when  these  dead  souls  are 
revived,  what  passionate  sensibihty  !  what  working 


THE  saints'  rest.  89 

affections !  Avhat  pangs  of  hon*or !  what  deptli  of 
sorrow  will  there  then  be  !  How  violently  will  they 
fly  in  their  own  faces  !  How  will  they  rage  agahist 
their  former  madness !  The  lamentations  of  the 
most  affectionate  wife  for  the  loss  of  her  husband, 
or  of  the  tenderest  mother  for  the  loss  of  her  chil- 
di'en,  will  be  nothing  to  theirs  for  the  loss  of  heaven. 
O  the  self-accusing  and  self-tormenting  fury  of  those 
forlorn  creatures  !  How  will  they  even  tear  their 
own  hearts,  and  be  God's  executioners  upon  them- 
selves !  As  themselves  were  the  only  meritorious 
cause  of  their  sufferings,  so  themselves  will  be  the 
chief  executioners.  Even  Satan,  as  he  was  not  so 
great  a  cause  of  their  sinning  as  themselves,  he  will 
not  be  so  great  an  instrument  of  their  torment.  How 
happy  would  they  think  themselves  then,  if  they 
were  turned  into  rocks,  or  any  thing  that  had  neither 
passion  nor  sense  !  How  happy,  if  they  could  then 
feel  as  lightly  as  they  were  wont  to  hear !  if  they 
could  sleep  out  the  time  of  execution,  as  they  did 
the  time  of  the  sermons  that  warned  them  of  it ! 
But  their  stupidity  is  gone :  it  will  not  be. 

5.  Their  memones  wilt  moreover  be  as  large  and 
strong  as  their  understanding  and  affections.  Could 
they  but  lose  the  use  of  their  memory,  their  loss  of 
heaven,  being  forgot,  would  little  trouble  them. 
Though  they  would  account  annihilation  a  singular 
mercy,  they  cannot  lay  aside  any  part  of  their  be- 
ing. Understanding,  conscijence,  affections,  memo- 
ry, must  all  live  to  torment  them,  which  should  have 
helped  to  their  happiness.  As  by  these  they  should 
have  fed  upon  the  love  of  God,  and  drawn  forth 
perpetually  the  joys  of  his  presence,  so  by  these 
must  tliey  feed  upon  his  wrath,  and  draw  forth  con- 
tinually the  pains  of  his  absence.  Now  they  have 
no  leisure  to  consider,  nor  any  room  in  their  memo- 
ries for  tlie  things  of  another  hfe ;  but  then  they 
shall  have  nothing  else  to  do  :  their  memories  shall 
nave  no  other  employment.  God  would  have  had 
the  doctrine  of  their  eternal  state  "  written  on  the 
posts  of  their  doors,  on  their  hands  and  hearts :"  he 
8 


90  THE    MISERY    OF   LOSING 

would  have  had  them  mind  it,  "  and  mention  it 
when  they  lay  down  and  rose  up,  when  they  sat  in 
their  houses,  and  when  they  walked  by  the  way  ;" 
and  seeing  they  rejected  this  counsel  of  the  Lord, 
therefore  it  shall  be  written  always  before  them  in 
the  place  of  their  thraldom,  that,  Avhich  way  soever 
they  look,  they  may  still  behold  it.  It  will  torment 
them  to  think  of  the  greatness  of  the  glory  they 
have  lost.  If  it  had  been  what  they  could  have 
spared,  or  a  loss  to  be  repaired  with  any  thing  else, 
it  had  been  a  smaller  matter.  If  it  had  been  health, 
or  wealth,  or  friends,  or  life,  it  had  been  nothing. 
But,  O  !  to  lose  that  exceeding  eternal  weight  of 
glory ! — It  will  also  torment  them  to  think  of  the 
possibility  they  once  had  of  obtaining  it.  Then 
they  will  remember,  "  Time  was,  when  I  was  as  fair 
for  the  kingdom  as  others.  I  was  set  upon  the 
stage  of  the  world  ;  if  I  had  played  my  part  wisely 
and  faithfully,  I  might  now  have  had  possession  of 
the  inheritance.  I,  who  am  now  tormented  with 
these  damned  fiends,  might  have  been  among  yon- 
der blessed  saints.  The  Lord  did  set  before  me  life 
and  death ;  and  having  chosen  death,  I  deserve  to 
suffer  it.  The  prize  was  held  out  before  me  ;  if  I 
had  run  well,  I  might  have  obtained  it ;  if  I  had 
sti-iven,  I  might  have  had  the  victory ;  if  I  had 
fought  vahantly,  I  had  been  crowned." — It  will  yet 
more  torment  them  to  remember,  that  their  obtain- 
ing the  crown  was  not  only  possible,  but  very  prob- 
able. It  will  wound  them  to  think,  "  I  had  once 
the  gales  of  the  Spirit  ready  to  have  assisted  me. 
I  was  proposing  to  be  another  man,  to  have  cleaved 
to  Christ,  and  forsake  the  world.  I  was  almost  re^ 
solved  to  have  been  wholly  for  God.  I  was  once 
even  turning  from  my  base,  seducing  lusts.  I  had 
cast  off  my  old  companions,  and  was  associating  with 
the  godly.  Yet  I  turned  back,  lost  my  hold,  and 
broke  my  promises.  I  was  almost  persuaded  to  be 
a  real  Christian,  yet  I  conquered  those  persuasions. 
What  workings  were  in  my  heart,  when  a  faithful 
minister  pressed  home  the  truth !     O  how  fair  was 


THE    saints'    rest.  91 

I  once  for  heaven  !  I  almost  had  it,  and  yet  I  have 
lost  it.  Had  I  followed  on  to  seek  the  Lord,  I  had 
now  been  blessed  among  the  saints." 

It  will  exceedingly  torment  them  to  remember 
their  lost  opportunities.  "  How  many  weeks,  and 
months,  and  years,  did  I  lose,  which  if  I  had  im- 
proved, I  might  now  have  been  happy !  Wretch 
tliat  I  was  !  could  I  find  no  time  to  study  the  work, 
for  which  I  had  all  my  time  !  no  time,  among  all  my 
labours,  to  labour  for  eternity  !  Had  I  time  to  eat, 
and  drink,  and  sleep,  and  none  to  save  my  soul  ? 
Had  I  time  for  mirth  and  vain  discourse,  and  none 
for  prayer  ?  Could  I  take  tune  to  secure  the  world, 
and  none  to  try  my  title  to  heaven  ?  O  precious 
time  !  I  had  once  enough,  and  now  I  must  have 
no  more.  I  had  once  so  nmch,  I  knew  not  what  to 
do  with  it ;  and  now  it  is  gone,  and  cannot  be  re- 
called. O  that  I  had  but  one  of  those  years  to  live 
over  again  !  how  speedily  would  I  repent !  how 
earnestly  w^ould  1  pray !  how  dihgently  would  I 
hear !  how  closely  would  I  examine  my  state  !  how 
strictly  would  I  live  !  but  it  is  now  too  late,  alas  ! 
too  late." 

It  will  add  to  their  calamity  to  remember  how  of- 
ten they  ivere  persuaded  to  return.  "  Fain  would  the 
minister  have  had  me  escape  these  torments.  With 
what  love  and  compassion  did  he  beseech  me !  and 
yet  I  did  but  make  a  jest  of  it.  How  oft  did  he  con- 
vince me  !  and  yet  I  stifled  all  these  convictions. 
How  did  he  open  to  me  my  vei-y  heart !  and  yet  I 
was  loath  to  know  the  worst  of  myself.  O  how  glad 
would  he  have  been,  if  he  could  have  seen  me  cor- 
dially turn  to  Christ !  My  godly  friends  admonished 
me  :  they  told  me  what  would  become  of  my  wil- 
fulness and  neghgence  at  last ;  but  I  neither  be- 
lieved nor  regarded  them.  How  long  did  God  him- 
self condescend  to  entreat  me  !  How  did  the  Spirit 
strive  w^ith  my  heart,  as  if  he  was  loath  to  take  a 
denial !  How  did  Christ  stand  knoclving,  one  Sab- 
bath after  another,  and  crying  to  me,  '  Open,  sinner, 
open  thy  heart  to  thy  Saviour,  and  I  will  come  in, 


92  THE    JIISERY.  OF    LOSING 

and  sup  with  thee,  and  thou  with  me  !  Wliy  dost 
thou  delay  ?  How  long  shall  thy  vain  thoughts 
lodge  Avithin  thee  ?  Wilt  thou  not  be  pardoned,  and 
sanctified,  and  made  happy  ?  When  shall  it  once 
be  ?'  "  O  how  the  recollection  of  such  divine  plead- 
ings will  passionately  transport  the  damned  with 
self-indignation  !  "  Must  I  tire  out  the  patience  of 
Clirist  ?  Must  I  make  the  God  of  heaven  follow  me 
in  vain,  till  I  had  wearied  him  with  crying  to  me, 
Repent !  return  !  O  how  justly  is  that  patience  now 
turned  into  fury,  which  falls  upon  me  with  irresisti- 
ble violence  !  When  the  Lord  cried  to  me,  '  Wilt 
thou  not  be  made  clean  ?  When  shall  it  once  be  ?' 
my  heart,  or  at  least  my  practice,  answered,  Never. 
And  now,  when  I  cry.  How  long  shall  it  be  till  I  am 
freed  from  this  torment  ?  how  justly  do  I  receive 
the  same  answer.  Never,  never." 

It  will  also  be  most  cutting  to  remember  on  what 
easy  terms  they  might  have  escajjed  their  misery.  This 
work  was  not  to  remove  mountains,  nor  conquer 
kingdoms,  nor  fulfil  the  law  to  the  smallest  tittle,  nor 
satisfy  justice  for  all  their  transgressions.  "  The 
yoke  was  easy,  and  the  burden  light,"  which  Christ 
would  have  laid  upon  them.  It  was  but  to  repent, 
and  cordially  accept  him  for  their  Saviour ;  to  re- 
nounce all  other  happiness,  and  take  the  Lord  for 
their  sujireme  good  ;  to  renounce  the  world  and  the 
flesh,  and  submit  to  his  meek  and  gracious  govern- 
ment ;  and  to  forsake  the  ways  of  their  own  de- 
vising, and  walk  in  his  holy,  delightfid  way.  "  Ah," 
thinks  the  poor  tormented  wretch,  "  how  justly  do  I 
suflfer  all  this,  who  would  not  be  at  so  small  pains 
to  avoid  it !  Where  was  my  understanding,  when 
I  neglected  that  gracious  offer  ;  when  I  called  '  the 
Lord  a  hard  master,'  and  thought  his  pleasant  ser- 
vice a  bondage,  and  the  service  of  the  devil  and  the 
flesh  the  only  freedom  ?  Was  I  not  a  thousand 
times  worse  than  mad,  when  I  censured  the  holy 
way  of  God  as  needless  preciseness  ;  when  I  thought 
the  laws  of  Christ  too  strict,  and  all  too  much  that 
I  did  for  the  life  to  come  ?    What  would  all  suffer- 


THE  saints'  rest.  93- 

ings  for  Christ  and  well-doing  have  been,  compared 
with  these  sufferings  that  I  must  undergo  for  ever ! 
Would  not  the  heaven,  which  I  have  lost,  have  rec-    • 
ompensed  all  my  losses  ?    And  should  not  all  my    ! 
sufferings  have  been  there  forgotten  ?     What  if    j 
Christ  had  bid  me  to  do  some  great  matter ;  wheth-    t 
er  to   hve   in  continual  fears  and  sorrows,  or  to 
suffer  death  a  hundred  times  over :  should  I  not  have 
done  it  ?    How  much  more,  when  he  only  said, 
'  BeUeve  and  be  saved.     Seek  my  face,  and  thy 
soul  shall  Uve.    Take  up  thy  cross,  and  follow  me, 
and  I  will  give  thee  everlasting  hfe.'     O  gracious 
offer  !   O  easy  terms  !    O  cursed  wretch,  that  would 
not  be  persuaded  to  accept  them  !" 

This  also  will  be  a  most  tormenting  consideration, 
to  remember  ivhat  they  sold  their  eternal  welfare  for. 
When  they  compare  the  value  of  the  pleasures  of 
sin  with  the  value  of  "  the  recompense  of  reward," 
how  will  the  vast  disproportion  astonish  them  !    To 
think  of  the  low  delights  of  the  flesh,  or  the  ap- 
plauding breath  of  mortals,  or  the  possessing  heaps 
of  gold,  and  then  to   think   of  everlasting   glory. 
"  This  is  all  I  had  for  my  soul,  my  God,  my  hopes 
of  blessedness  !"     It  cannot  possibly  be  expressed 
how  these  thoughts  will  tear  his  very  heart.     Then 
will  he  exclaim  against  his  folly :    "  O  miserable 
wretch !     Did  I  set  my  soul  to  sale  for  so  base  a 
price  ?     Did  I  part  with  my  God  for  a  little  dirt    f 
and  dross  ;  and  sell  my  Saviour,  as  Judas,  for  a  lit-    \ 
tie  silver  ?     I  had  but  a  dream  of  delight,  for  my    \ 
hopes  of  heaven ;  and,  now  I  am  awakened,  it  is  all     \ 
vanished.     My  morsels  are  now  turned  to  gall,  and     ! 
my  cups  to  wonnwood.     When  the)''  were  past  my     ■ 
taste,  the  pleasure  perished.     And  is  this  all  that  I     j 
have  had  for  the  inestimable  treasure  !    What  a  mad    ] 
exchange  did  I  make  !     What  if  I  had  gained  all    | 
the  world,  and  lost  my  soul !     But,  alas  !  how  small    > 
a  part  of  the  world  was  it,  for  which  I  gave  up  ray    f 
part  in  glory !"     O  that  sinners  would  think  of  this,    1 
when  they  are  swimming  in  the  delights  of  the  flesh,    ' 
and  studying  how  to  be  rich  and  honourable  in  tlie 


94  THE    MISERY    OF    LOSING 

world !  when  they  are  desperately  venturing  upon 
known  transgression,  and  sinning  against  the  checks 
of  conscience  ! 

It  will  add  yet  more  to  their  torment,  when  they 
consider  that  they  most  wilfully  procured  their  own  de- 
struction. Had  they  been  forced  to  sin,  it  would 
much  abate  the  rage  of  their  consciences  ;  or  if  they 
were  punished  for  another  man's  transgressions  ;  or 
any  other  had  been  the  chief  author  of  their  ruin. 
But  to  think  it  was  tlie  choice  of  their  own  will,  and 
that  none  in  the  world  could  have  forced  them  to 
sin  against  their  wills  ;  this  will  be  a  cutting  thought. 
"  Had  I  not  enemies  enough  in  the  world,"  thinks 
this  miserable  creature,  "  but  I  jnust  be  an  enemy  to 
myself?  God  would  never  give  the  devil,  nor  the 
world,  so  much  power  over  me,  as  to  force  me  to 
commit  tlie  least  transgression.  They  coidd  but  en- 
tice ,  it  was  myself  that  yielded,  and  did  the  evil. 
And  must  I  lay  hands  upon  my  own  soul ;  and  im- 
brue my  hands  in  my  own  blood  ?  Never  had  I  so 
great  an  enemy  as  myself.  Never  did  God  offer  any 
good  to  my  soul,  but  I  resisted  him.  He  hath  heap- 
ed mercy  upon  me,  and  renewed  one  deliverance 
after  another,  to  draw  my  heart  to  him  ;  yea,  he 
hath  gently  chastised  me,  and  made  me  groan  un- 
der the  fruit  of  my  disobedience  ;  and  though  I 
promised  largely  in  my  affliction,  yet  never  was  I 
heartily  willing  to  serve  him."  Thus  Avill  it  gnaw 
the  hearts  of  these  sinners,  to  remember  that  they 
were  the  cause  of  their  own  undoing  ;  and  that  they 
wilfully  and  obstinately  persisted  in  their  rebellion, 
and  were  mere  volunteers  in  the  service  of  the 
devil. 

The  wound  in  their  consciences  will  be  yet  deep- 
er, when  they  shall  not  only  remember  it  was  their 
own  doing,  l3ut  that  they  ivere  at  so  much  cost  and 
pains  for  their  oivn  damnation.  What  great  under- 
takings did  they  engage  in  to  effect  their  ruin  ;  to 
resist  the  Spirit  of  God  ;  to  overcome  the  power  of 
mercies,  judgments,  and  even  the  word  of  God ;  to 
«ubdue  the  power  of  reason,  and  silence  conscience. 


THE  saints'  rest.  95 

All  this  they  undertook  and  performed.  Though 
they  walked  in  continual  danger  of  the  wrath  of 
God,  and  knew  he  could  lay  them  in  the  dust,  and 
cast  them  into  hell  in  a  moment ;  yet  would  they 
run  upon  all  this.  O  the  labour  it  costs  sinners  to 
be  damned  !  Sobriety,  with  health  and  ease,  they 
might  have  had  at  a  cheaper  rate  ;  yet  they  will 
rather  have  gluttony  and  drunkenness,  with  pover- 
ty, shame,  and  sickness.  Contentment  they  might 
have,  with  ease  and  dehglit ;  yet  they  will  rather 
have  covetousness  and  ambition,  though  it  costs 
them  cares  and  fears,  labour  of  body,  and  distraction 
of  mind.  Though  their  anger  be  self-torment,  and 
revenge  and  envy  consume  their  spirits  ;  though 
uncleanness  destroy  their  bodies,  estates,  and  good 
names  ;  yet  will  they  do  and  suffer  all  this,  rather 
than  suffer  their  souls  to  be  saved.  With  what  rage 
will  they  lament  their  folly,  and  say,  "  Was  damna- 
tion worth  all  my  cost  and  pains  ?  Might  I  not 
have  been  damned  on  free  cost,  but  I  must  purchase 
it  so  dearly !  I  thought  I  could  have  been  saved 
without  so  much  ado,  and  could  I  not  have  been  de- 
stroyed without  so  much  ado  ?  Must  I  so  labori- 
ously work  out  my  own  damnation,  when  God  com- 
manded me  to  "  work  out  my  own  salvation  ?  If  I 
had  done  as  much  for  heaven  as  I  did  for  hell,  I  had 
surely  had  it.  I  cried  out  of  the  tedious  way  of 
godliness,  and  the  painful  course  of  self-denial ;  and 
yet  I  could  be  at  a  great  deal  more  pains  for  Satan 
and  for  death.  Had  I  loved  Christ  as  strongly  as  I 
did  my  pleasures,  and  profits,  and  honours,  and 
tliought  on  him  as  often,  and  sought  him  as  painful- 
ly, O  how  happy  had  I  now  been  !  How  justly  do 
I  suffer  the  flames  of  hell,  for  buying  them  so  dear, 
rather  than  have  heaven,  when  it  was  purchased  to 
my  hands !" 

O  that  God  would  persuade  thee,  reader,  to  take 
up  these  thoughts  now,  for  preventing  the  incon- 
ceivable calamity  of  taking  them  up  in  hell  as  thy 
own  tormentor !  Say  not  that  they  are  only  una- 
ginary.    Read  what  Dives  thought,  being  in  tor- 


96  THE    MISERY    OF    LOSING 

ments.  As  the  joys  of  heaven  are  chiefly  enjoyed 
by  the  rational  soul  in  its  rational  actings,  so  must 
the  pains  of  hell  be  suffered.  As  they  will  be  men 
still,  so  will  they  feel  and  act  as  men. 


CHAPTER  VI. 

The  Misei'y  of  those,  who,  besides  losing  the  Saints^ 
Rest,  lose  the  Enjoyments  of  Time,  and  suffer  the 
Torments  of  Hell. 

I.  The  enjoyments  of  time  which  the  damned  lose  •  1.  Their  presumptu- 
ous belief  of  their  interest  in  God  and  Christ ;  2.  All  their  hopes  : 
3.  All  their  peace  of  conscience  ;  4.  All  their  carnal  mirth  j  5.  All 
their  sensual  delights.  II.  The  torments  of  the  damned  are  ex- 
ceeding great.  1.  The  principal  Author  of  them  is  God  himself. 
2.  Tlie  pliice  or  state  of  torment.  3.  These  torments  are  the  effects 
of  divine  vengeance.  4.  God  will  take  pleasure  in  executing  them. 
5.  Satan  and  smners  themselves  will  be  God's  executioners.  6.  These 
torments  will  !)e  universal ;  7.  without  any  mitigation  ;  8.  and  eter- 
nal. The  obstinate  sinner  convinced  of  his  folly  in  venturing  on  these 
torments  ;  and  entreated  to  fly  for  safety  to  Christ. 

As  "  godliness  hath  a  promise  of  the  life  that  now 
is,  and  of  that  which  is  to  come  ;"  and  if  we  "  seek 
first  tlie  kingdom  of  God  and  his  righteousness," 
then  §,11  meaner  "things  shall  be  added  unto  us;" 
so  also  are  the  ungodly  threatened  with  the  loss  both 
of  spiritual  and  temporal  blessings ;  and  because 
they  sought  not  first  God's  kingdom  and  righteous- 
ness, therefore  shall  they  lose  both  it  and  that  which 
they  did  seek,  and  there  "  shall  be  taken  from  them 
that  little  which  they  have."  If  they  could  but  have 
kept  tlieir  present  enjoyments,  they  would  not  have 
much  cared  for  the  loss  of  heaven.  If  they  had 
"  lost  and  forsaken  all  for  Christ,"  they  would  have 
found  all  again  in  him  ;  for  he  would  have  been  all 
in  all  to  them.  But  now  they  have  forsook  Christ 
for  other  things,  they  shall  lose  Christ,  and  that  also 
for  which  they  forsook  him,  even  the  enjoyments 
of  time,  besides  suffering  the  torments  of  hell. 


THE  saints'  rest.  97 

First.  They  sliall  lose  the  enjoyments  of  time ; 
particularly,  their  presumptuous  belief  of  their  in- 
terest in  the  favour  of  God,  and  the  merits  of  Christ ; 
— all  their  hopes ; — all  their  false  peace  of  con- 
science ; — -all  their  carnal  mhth  ; — and  all  their 
sensual  delights. 

1.  They  shall  lose  their  presumptuous  belief  of  their 
interest  in  the  favour  of  God,  and  the  ments  of  Christ 
This  false  belief  now  supi)orts  their  spirits,  and  de- 
fends them  from  the  terrors  that  Avould-  otherwise 
seize  upon  them.  But  what  will  ease  their  trouble, 
when  they  can  believe  no  longer,  nor  rejoice  any 
longer  ?  If  a  man  be  near  to  the  greatest  mischief, 
and  yet  strongly  conceit  that  he  is  in  safety,  he  may 
be  as  cheerful  as  if  all  were  well.  If  there  were  no 
more  to  make  a  man  happy,  but  to  l^elieve  that  he 
is  so,  or  shall  be  so,  happiness  would  be  far  more 
coimnon  than  it  is  like  to  be.  As  true  faith  is  tlie 
leading  grace  in  tlie  regenerate,  so  is  false  faith  tlie 
leading  vice  in  the  unregenerate.  Why  do  such 
multitudes  sit  still,  when  they  might  have  pardon, 
but  that  they  verily  think  they  are  pardoned  already  ? 
If  you  could  ask  thousands  in  hell,  what  madness 
brought  them  thither  ?  they  would  most  of  them  an- 
swer, "  We  made  sure  of  being  saved,  till  we  found 
ourselves  damned.  We  would  have  been  more 
earnest  seekers  of  regeneration,  and  the  power  of 
godliness,  but  we  verily  thought  we  were  Christians 
before.  We  have  flattered  ourselves  into  these  tor- 
ments, and  now  there  is  no  remedy."  Reader,  I 
must  in  faithfulness  tell  thee,  that  the  confident  be- 
lief of  their  good  state,  which  the  careless,  unholy,  un- 
humbled  multitude  so  commonly  boast  of,  will  prove 
in  the  end  but  a  soul-damning  delusion.  There  is 
none  of  this  believing  mjiell.  It  was  Satan's  strata- 
gem, that,  being  blindfold,  they  might  follow  him  the 
more  boldly ;  but  then  he  will  uncover  their  eyes, 
and  they  shall  see  where  they  are. 

2.  They  shall  lose  also  all  their  hopes.  In  this 
life,  though  they  were  threatened  with  the  wrath 
of  God,  yet  their  hope  of  escaping  it  bore  up  their 

9 


98  THE    MISERY    OF     LOSING 

liearts.  We  can  now  scarce  speak  with  the  \'ilest 
drunkard,  or  swearer,  or  scoffer,  but  he  hopes  to  be 
saved  for  all  this.  O  happy  world,  if  salvation  were 
as  common  as  this  hope  !  Nay,  so  strong  are  men's 
hopes,  that  they  will  dispute  the  cause  with  Christ 
himself  at  judgment,  and  plead  their  "having  eat 
and  drank  in  his  presence,  and  prophesied  in  his 
name,  and  in  his  name  cast  out  devils ;"  they  will 
stiffly  deny  that  ever  they  neglected  Christ  in  hun- 
ger, nakedness,  or  in  prison,  till  he  confutes  them 
with  the  sentence  of  their  condemnation.  O  the 
sad  state  of  those  men,  when  they  must  bid  farewell 
to  all  their  hopes !  "  When  a  wicked  man  dieth, 
his  expectation  shall  perish ;  and  the  hope  of  unjust 
men  perisheth.  The  eyes  of  the  wicked  shall  fail, 
and  they  shall  not  escape,  and  their  hope  shall  be 
as  the  giving  up  of  the  ghost."  The  giving  up  the 
ghost  is  a  fit,  but  terrible  resemblance  of  a  wicked 
man  giving  up  his  hopes.  As  the  soul  departeth 
not  from  the  body  Avithout  the  greatest  pain,  so 
doth  the  hope  of  the  wicked  depart.  The  soul  de- 
parts from  the  body  suddenly,  in  a  moment,  which 
hath  there  delightfully  continued  so  many  years : 
just  so  doth  the  hope  of  the  wicked  depart.  The 
soul  will  never  more  return  to  live  with  the  body  in 
this  world ;  and  the  hope  of  the  wicked  takes  an 
everlasting  farewell  of  his  soul.  A  miracle  of  res- 
urrection shall  again  unite  soul  and  body,  but  there 
shall  be  no  such  miraculous  resurrection  of  the 
damned's  hope.  Methinks,  it  is  the  most  pitiable 
sight  this  world  affords,  to  see  such  an  ungodly  per- 
son dying,  and  to  think  of  his  soul  and  his  hopes 
departing  together.  With  what  a  sad  change  he 
appears  in  another  world !  Then  if  a  man  could 
but  ask  that  hopeless  soul,  "  Ai-e  you  as  confident 
of  salvation  as  you  were  wont  to  be  ?"  what  a  sad 
aiiswer  would  be  returned !  O  that  careless  sinners 
would  be  awakened  to  think  of  this  in  time !  Read- 
er, rest  not  till  thou  canst  give  a  reason  of  all  thy 
hopes  grounded  upon  Scripture  promises ;  that  they 
purify  thy  heart ;  that  they  quicken  tliy  endeavours 


THE  saints'  rest.  99 

in  godliness ;  that  the  more  thou  hopest  the  less 
thou  smnest,  and  the  more  exact  is  thy  obedience. 
If  thy  hopes  be  such  as  these,  go  on  in  the  strength 
of  the  Lord,  hold  fast  thy  hope,  and  "  never  shall  it 
make  thee  ashamed."  But  if  thou  hast  not  one 
sound  evidence  of  a  work  of  grace  on  thy  soul,  cast 
away  thy  hopes.  Despair  of  ever  being  saved, 
"  except  thou  be  born  again ;"  or  of  "  seeing  God, 
without  holiness ;"  or  of  having  part  in  Christ,  ex- 
cept thou  "  love  him  above  father,  mother,  or  thy  own 
life."  This  kind  of  despair  is  one  of  the  first  steps 
to  heaven.  If  a  man  be  quite  out  of  his  way,  what 
must  be  the  first  means  to  bring  him  in  again  ?  He 
must  despair  of  ever  coming  to  his  journey's  end  in 
tlie  way  that  he  is  in.  If  his  home  be  eastward, 
and  he  is  going  westward,  as  long  as  he  hopes  he 
is  right,  he  will  go  on  ;  and  as  long  as  he  goes  on 
hoping,  he  goes  further  amiss.  When  he  despairs 
of  coming  home,  except  he  turn  back,  then  he  will 
return,  and  then  he  may  hope.  Just  so  it  is,  sinner, 
with  thy  soul:  thou  art  born  out  of  the  way  to 
heaven,  and  hast  proceeded  many  a  year ;  thou 
goest  on,  and  hopest  to  be  saved,  because  thou  art 
not  so  bad  as  many  others.  Except  thou  throwest 
away  those  hopes,  and  see  that  thou  hast  all  this 
while  been  quite  out  of  the  way  to  heaven,  thou 
wilt  never  return  and  be  saved.  There  is  nothing 
in  the  world  more  likely  to  keep  thy  soul  out  of 
heaven,  than  thy  false  hopes  of  being  saved,  while  thou 
art  out  of  the  way  to  salvation.  See,  then,  how  it 
will  aggravate  the  misery  of  the  damned,  that,  with 
the  loss  of  heaven,  they  shall  lose  all  that  hope  of  it 
which  now  supports  them. 

3.  They  will  lose  all  that  false  peace  of  conscience^ 
which  makes  their  present  life  so  easy.  Who  would 
tliink,  that  sees  how  quietly  the  multitude  of  the 
ungodly  live,  that  they  must  very  shortly  lie  down 
in  everlasting  flames  ?  They  are  as  free  from  the 
fears  of  hell  as  an  obedient  believer ;  and  for  the  most 
part  have  less  disquiet  of  mind  than  those  who  shall 
be  saved.    Happy  men,  if  this  peace  would  prove 


iOO  THE  MISERY  OF  LOSING 

lasting !  "  When  they  shall  say,  Peace  and  safety  ; 
then  sudden  destruction  cometh  upon  them,  as  trav- 
ail upon  a  woman  with  child ;  and  they  shall  not 
escape."  O  cruel  peace,  which  ends  in  such  a  war ! 
The  sold  of  every  man  by  nature  is  Satan's  garri- 
son ;  all  is  at  peace  in  such  a  man  till  Clirist  comes, 
and  gives  it  terrible  alarms  of  judgment  and  hell, 
batters  it  with  the  ordnance  of  his  threats  and  ter- 
rors, forces  it  to  yield  to  his  mere  mercy,  and  take 
him  for  the  Governor ;  then  doth  he  cast  out  Satan, 
"  overcome  him,  take  from  him  all  his  armour  where- 
in he  trusted,  and  divideth  his  spoils,"  and  then  doth 
he  cstabhsh  a  firm  and  lasting  peace.  If,  therefore, 
thou  art  yet  in  that  first  peace,  never  think  it  will 
endure.  Can  thy  soul  have  lasting  peace,  in  en- 
mity with  Christ  ?  Can  he  have  peace,  against  whom 
God  proclaims  war  ?  I  wish  thee  no  greater  good, 
than  that  God  break  in  upon  thy  careless  heart, 
and  shake  thee  out  of  thy  false  peace,  and  make 
thee  lie  down  at  the  feet  of  Christ,  and  say,  "  Lord, 
what  wouldst  thou  have  me  to  do  ?  and  so  receive 
from  him  a  better  and  surer  peace,  which  will  never 
be  quite  broken,  but  be  the  beginning  of  tliy  ever- 
lasting peace,  and  not  perish  in  thy  perishing,  as 
the  groundless  peace  of  the  world  will  do. 

4.  They  shall  lose  all  their  carnal  mirth.  They 
will  themseh-es  say  of  their  "  laughter,  it  is  mad ; 
and  of  their  mirth,  vfhat  doeth  it  ?"  It  was  but  "as 
the  crackling  of  thorns  under  a  pot."  It  made  a 
blaze  for  a  while,  but  it  was  presently  gone,  and 
returned  no  more.  The  talk  of  death  and  judgment 
was  irksome  to  them,  because  it  damped  their  mirth. 
They  could  not  endure  to  think  of  their  sin  and 
danger,  because  these  thoughts  sunk  then*  spirits. 
They  knew  not  what  it  was  to  weep  for  sin,  or  to 
humble  themselves  under  the  mighty  hand  of  God» 
They  could  laugh  away  sorrow,  and  sing  away 
cares,  and  drive  away  those  melanclioly  thoughts. 
To  meditate  and  pray,  they  fancied,  would  be  enough 
to  make  them  miserable,  or  run  mad.  Poor  soulsi 
what  a  misery  will  that  hfe  be,  where  you  shali 


THE   saints'  rest.  101 

have  nothing  but  sorrow ;  intense,  heart-piercing, 
mukiplicd  sorrow ;  when  you  shall  neither  have 
the  joys  of  saints,  nor  your  own  former  joys!  Do 
you  think  there  is  one  merry  heart  in  hell  ?  or  one 
joyful  countenance,  or  jesting  tongue?  You  now 
cry  "  a  little  mirth  is  worth  a  great  deal  of  sorrow." 
But,  surely,  a  little  godly  sorrow,  which  would  have 
ended  in  eternal  joy,  liad  been  worth  nu;ch  more 
than  all  your  foolish  mirth ;  for  the  end  of  such 
mirth  is  sorrow. 

.5.  They  shall  also  lose  all  their  sensual  delights. 
That  wJiich  they  esteemed  their  chief  gbod,  their 
heaven,  their  god,  musj  they  lose,  as  well  as  God 
*  himself.  What  a  fall  will  the  proud,  ambitious  man 
have  from  the  top  of  his  honours  I  As  his  dust  and 
bones  w^ili  not  be  known  from  the  dust  and  bones 
of  the  poorest  beggar ;  so  neither  will  his  soul  be 
iionoured  or  favoured  more  than  theirs.  What  a 
number  of  the  great,  noble,  and  learned,  will  be 
shut  out  from  the  presence  of  Christ !  They  shall  not 
find  their  magnificent  buildings,  soft  beds,  and  easy 
couches.  They  shall  not  view  their  curious  gardens, 
their  pleasant  meadows,  and  plenteous  harvests. 
Their  tables  will  not  be  so  furnished,  nor  attended. 
The  rich  man  is  there  no  more  "  clothed  in  purple 
and  fine  linen,  nor  fareth  sumptuously  every  day." 
There  is  no  expecting  the  admiration  of  beholders. 
Tiiey  shall  spend  their  time  in  sadness,  and  not  in 
Sj)ort3  and  pastimes.  What  an  alteration  will  they 
then  find!  The  heat  of  their  lust  will  be  then 
abated.  How  will  it  even  cut  them  to  the  heart, 
to  look  each  other  in  the  face  !  What  an  interview 
will  there  then  be,  cursing  the  day  that  ever  they 
saw  one  another!  O  that  sinners  would  now  re- 
member and  sa}^,  "AVill  these  delights  accompany 
us  into  the  other  world  ?  Will  not  tlie  remembrance 
of  them  be  then  our  torment  ?  Shall  we  then  take 
this  partnership  in  vice  for  true  friendshij)  ?  Why 
should  we  sell  such  lasting,  incomprehensible  joy's 
for  a  taste  of  seeming  pleasure  ?  Come,  as  we  have 
sinned  together,  let  us  pray  together,  that  God 


102  THE  MISERY  OF  LOSING 

would  pardon  us ;  and  let  us  help  one  another  to- 
wards heaven,  instead  of  helpmg  to  deceive  and 
destroy  each  other.  O  that  men  knew  but  what 
they  desire,  when  they  would  so  fain  have  all  things 
suited  to  the  desires  of  the  flesh !  It  is  but  to  desire 
their  temptations  to  be  increased  and  their  snares 
strengthened. 

Secondly.  As  the  loss  of  the  saints'  rest  will  be 
aggravated  by  losing  the  enjoyments  of  time,  it  will 
be  much  more  so  by  suffering  the  torments  of  helL 
The  exceeding  greatness  of  such  torments  may 
appear  by  considering, — the  principal  Author  of 
them,  who  is  God  himself — the  place  or  state 
of  torment — that  these  torments  are  the  fruit  of 
divine  vengeance — that  the  Almighty  takes  pleas- 
ure in  them — that  Satan  and  sinners  themselves 
shall  be  God's  executioners — that  these  torments 
shall  be  universal, — without  mitigation, — and  with- 
out end. 

].  The  principal  Author  of  hell-torments  is  God 
himself  As  it  was  no  less  than  God  whom  the 
sinners  had  offended,  so  it  is  no  less  than  God  who 
will  punish  them  for  their  offences.  He  hath  pre- 
pared those  torments  for  his  enemies.  His  contin- 
ued anger  will  still  be  devouring  them.  His  breath 
of  indignation  will  kindle  the  flames.  His  wrath 
will  be  an  intolerable  burden  to  their  souls.  If  it 
were  but  a  creature  they  had  to  do  with,  they  might 
better  bear  it.  Woe  to  him  that  falls  under  the 
strokes  of  the  Almighty !  "  It  is  a  fearful  thing  to 
fall  into  the  hands  of  the  hving  God."  It  were 
nothing,  in  comparison  to  this,  if  all  the  world  were 
against  them,  or  if  the  strength  of  all  creatures  were 
united  in  one  to  inflict  their  penalty.  They  had 
now  rather  venture  to  displease  God  than  displease 
a  landlord,  a  customer,  a  master,  a  friend,  a  neigh- 
bour, or  their  own  flesh  ;  but  then  they  will  wish  a 
thousand  times,  in  vain,  that  they  had  been  hated  of 
all  the  world,  rather  than  have  lost  the  favour  of 
God.  Wliat  a  consuming  fire  is  his  wrath !  If  it 
be  kindled  here  but  a  httle,  how  do  we  "  wither  hke 


THE  saints'  rest.  103 

the  grass  !"  How  soon  doth  our  strength  decay, 
and  turn  to  weakness,  and  our  beauty  to  deformity ! 
Tlie  flames  do  not  so  easily  run  through  tlie  dry 
stubble,  as  the  wrath  of  God  will  consume  these 
wretches.  They  tliat  could  not  bear  a  prison,  or  a 
gibbet,  or  a  lire,  for  Christ,  nor  scarce  a  few  scoffs, 
how  will  they  now  bear  the  devouring  flames  of 
divine  wrath  ? 

2.  The  place  or  state  of  torment  is  purposely  or- 
dained to  glorify  the  justice  of  God.  When  God 
would  glorify  his  i)ower,  he  made  the  worlds.  The 
comely  order  of  all  his  creatures  declareth  his  wis- 
dom. His  providence  is  shown  in  sustaining  all 
things.  When  a  spark  of  his  wrath  kindles  upon 
the  earth,  the  whole  world,  except  only  eight  persons, 
are  drowned  ;  Sodom,  Gomorrah,  Admah,  and  Ze- 
boim,  are  ])urnt  with  fire  from  heaven  ;  the  sea 
shuts  her  mouth  upon  some,  the  earth  opens,  and 
swallows  up  others ;  the  pestilence  destroys  by 
thousands.  What  a  standing  witness  of  the  wratli 
of  God  is  the  present  deplorable  state  of  the  Jews  ! 
Yet  the  glorifying  the  mercy  and  justice  of  God  is 
intended  most  eminently  for  the  life  to  come.  As 
God  will  then  glorify  his  mercy  in  a  way  that  is 
now  beyond  the  comprehension  of  the  saints  that 
must  enjoy  it ;  so  also  will  he  manifest  his  justice 
to  be  indeed  the  iustice  of  God.  The  everlasting 
flames  of  hell  will  not  be  thought  too  hot  for  the  re- 
bellious ;  and,  when  they  have  there  burned  througli 
millions  of  ages,  he  will  not  repent  him  of  the 
evil  which  has  befallen  them.  Woe  to  the  soul 
that  is  thus  set  up  as  a  butt  for  the  wrath  of  tlie 
Almighty  to  shoot  at !  and  as  a  bush  that  must 
burn  in  the  flames  of  his  jealousy,  and  never  be 
consumed ! 

3.  The  torments  of  the  damned  must  be  extreme, 
because  they  are  the  effect  of  divine  vengeance. 
Wrath  is  terrible,  but  revenge  is  implacable.  When 
the  great  God  shall  say,  "  My  rebellious  creatures 
shall  now  pay  for  all  the  abuse  of  my  patience  ; 
remeinber  how  I  waited  yom-  leisure  in  vain,  how 


104  THE    MISERY    OF    LOSING 

I  Stooped  to  persuade  and  entreat  you  ;  did  you 
think  I  would  always  be  so  slighted  ?" — then  will 
lie  be  revenged  for  every  abused  mercy,  and  for  all 
their  neglects  of  Christ  and  grace.  O  that  men 
vrould  foresee  tliis,  and  please  God  better  in  pre- 
venting their  woe  ! 

4.  Consider  also,  that,  though  God  had  rather  men 
would  accept  of  Christ  and  mercy,  yet,  when  they 
persist  in  rebellion,  he  will  take  pleasure  in  their  ex- 
ecution. He  tells  us,  "  fury  is  not  in  me  ;"  yet  he 
adds,  "  who  would  set  the  briers  and  thorns  against 
:ne  in  battle  ;  I  would  go  through  them,  I  would 
burn  them  together."  Wretched  creatures  !  when 
'•  he  that  made  them  will  not  have  mercy  upon 
them,  and  he  that  formed  them  will  show  them  no 
favour.  As  the  Lord  rejoiced  over  them  to  do  them 
good  ;  so  the  Lord  will  rejoice  over  them  to  destroy 
them,  and  to  bring  them  to  nought."  Woe  to  the 
.souls  whom  God  rejoiceth  to  punish !  "  He  will 
laugh  at  their  calamity,  he  will  mock  when  their 
fear  cometh  ;  when  their  fear  cometh  as  desolation, 
and  tl^eir  destruction  cometh  as  a  whirlwind ;  when 
distress  and  angidsh  cometh  upon  them."  Terrible 
thing,  when  none  in  heaven  or  earth  can  help  them 
but  God,  and  he  shall  rejoice  in  their  calamity ! 
Though  Scripture  speaks  of  God's  laughing  and 
mocking,  not  literally,  but  after  the  manner  of  men  ; 
yet  it  is  such  an  act  of  God  in  tormenting  the  sin- 
ner, which  cannot  otherwise  be  more  fitly  ex- 
pressed. 

5.  Consider  that  Sata7i  and  themselves  shall  he 
GocTs  executioners.  He  that  was  here  so  successful 
in  drawing  them  from  Christ,  will  then  be  the  in- 
strument of  their  punishment,  for  yielding  to  his 
temptations.  That  is  the  reward  he  will  give  them 
for  all  their  service  ;  for  their  rejecting  tlie  com- 
mands of  God,  forsaking  Christ,  and  neglecting  their 
souls  at  liis  persuasion.  If  they  had  served  Christ 
as  faithfully  as  they  did  Satan,  lie  would  have  given 
them  a  better  reward.  It  is  also  most  just,  that  they 
should  be  their  own  tormentors  ;  that  they  may  see 


THE    saints'    rest.  105 

their  whole  destruction  is  of  themselves  ;  and"  then 
whom  can  they  complain  of  but  themselves  ? 

6.  Consider  also  that  tlieir  torment  will  be  uni- 
versal.  As  all  parts  have  joined  in  sin,  so  must  they 
all  partake  in  the  torment.  Tiie  soul,  as  it  was  the 
chief  in  sinning,  shall  be  the  chief  in  suffering ;  and 
as  it  is  of  a  more  excellent  nature  than  the  body,  so 
will  its  torments  far  exceed  bodily  torments  ;  and  as 
its  joys  far  surpass  all  sensual  pleasures,  so  the  pains 
of  the  soul  exceed  corporeal  pains. — It  is  not  only 
a  soul,  but  a  sinful  soul,  that  must  suffer.  Fire  will 
not  burn,  except  the  fuel  be  combustible  ;  but  if  the 
wood  be  dry,  liow  fiercely  will  it  burn  !  The  guilt 
of  their  sins  will  be  to  the  damned  souls  like  tinder 
to  gunpowder,  to  make  the  ffames  of  hell  take  hold 
upon  them  with  fury. — The  body  must  also  bear  its 
part.  Tiiat  body,  which  was  so  carefully  looked  to, 
so  tenderly  cheririhed,  so  curiously  dressed,  what 
must  it  now  endure !  How  are  its  haughty  looks 
now  taken  down  !  How  little  will  those  flames  re- 
gard its  comehness  and  beauty  !  Those  eyes,  which 
were  wont  to  be  deligjued  vvith  curious  sights, must 
tlien  see  nothing  but  what  shall  terrify  them !  an 
angry  God  above  them,  v/ith  those  yaints  whom  thej'' 
scorned,  enjoying  tlie  glory  which  tliey  have  lost ; 
and  about  them  will  be  only  devils  and  damned 
souls.  How  will  they  look  back  and  say,  "  Ai-e  all 
our  feasts,  and  games,  and  revels,  come  to  this !" 
Tlicso  ears,  which  were  accustomed  to  music  and 
songs,  sliall  hear  the  shrieks  and  cries  of  their 
damned  companions ;  children  crying  out  against 
their  parents,  that  gave  them  encouragement  and 
example  in  evil ;  husbands  and  Avives,  masters  and 
servants,  ministers  and  people,  magistrates  and  sub- 
jects, charging  their  misery  upon  one  another,  for 
discouraging  in  duty,  conniving  at  sin,  and  being 
silent,  when  they  should  have  ])lainly  foretold  the 
danger.  Thus  will  soul  and  body  be  companions 
in  woe. 

7.  Far  greater  will  these  torments  be,  because 
iDithmd  mitigation.    In  this  life,  when  told  of  hell,  or 


106  THE    MISERY    OF    LOSING 

If  conscience  troubled  their  peace,  they  had  com- 
forters at  hand  ;  their  carnal  friends,  their  business, 
their  company,  their  mirth.  They  could  drink,  play, 
or  sleep  away  their  sorrows.  But  now  all  these 
remedies  are  vanished.  Their  hard,  presumptuous, 
unbeUeving  heart  was  a  wall  to  defend  them  against 
trouble  of  mind.  Satan  was  himself  their  comforter, 
as  he  was  to  our  first  mother :  "  Hath  God  said.  Ye 
shall  not  eat  ?  ye  shall  not  surely  die.  Doth  God 
tell  you  that  you  shall  lie  in  hell  ?  it  is  no  such  mat- 
ter ;  God  is  more  merciful.  Or,  if  there  be  a  hell, 
what  need  you  fear  it  ?  Are  not  you  Christians  ? 
Was  not  the  blood  of  Christ  shed  for  you  ?"  Thus, 
as  the  Spirit  of  Christ  is  the  comforter  of  the  saints, 
so  Satan  is  the  comforter  of  the  wicked.  Never  was 
a  thief  more  careful  lest  he  should  awake  the  peo- 
ple, when  he  is  robbing  the  house,  than  Satan  is  not 
to  awaken  a  sinner.  But  when  the  sinner  is  dead, 
then  Satan  hath  done  flattering  and  comforting. 
Which  way,  then,  will  the  forlorn  sinner  look  for 
comfort  ?  They  that  drew  him  into  the  snare,  and 
promised  him  safety,  now  forsake  him,  and  are  for- 
saken themselves.  His  comforts  are  gone,  and  the 
righteous  God,  whose  forewarnings  he  made  light 
of,  will  now  make  good  his  word  against  liim  to  the 
least  tittle. 

8.  But  the  greatest  aggravation  of  these  torments 
will  be  their  eternity.  When  a  thousand  millions  of 
ages  are  past,  they  are  as  fresh  to  begin  as  the  first 
day.  If  there  were  any  hope  of  an  end,  it  would 
ease  the  damned  to  foresee  it ;  but  for  ever  is  an 
intolerable  thought.  They  were  never  weary  of  sin- 
ning, nor  will  God  be  weary  of  punishing.  They 
never  heartily  repented  of  sin,  nor  will  God  repent 
of  their  suffering.  They  broke  the  laws  of  the  eter- 
nal God,  and  therefore  shall  suffer  eternal  punish- 
ment. They  knew  it  M'as  an  everlasting  kingdom 
which  they  refused,  and  what  wonder  if  they  are 
everlastingly  shut  out  of  it  ?  Their  immortal  souls 
were  guilty  of  the  trespass,  and  therefore  must  im- 
mortally suffer  the  pains.    What  happy  men  would 


THE    saints'   rest.  107 

they  thiiik  themselves,  if  they  might  have  lain  still 
in  their  graves,  or  might  but  there  lie  down  again  ! 
How  will  they  call  and  cry,  "  O  death,  whither  art 
tliou  now  gone  !  Now  come  and  cut  off  this  dole- 
ful hfe.  O  that  these  pains  would  break  my  heart, 
and  end  my  being !  O  that  I  might  once  at  last 
die !  O  that  I  had  never  had  a  being !"  These 
groans  will  the  thoughts  of  eternity  wring  from  their 
hearts.  They  were  wont  to  think  sermons  and 
prayers  long  ;  how  long  then  will  they  think  these 
endless  torments?  What  difference  is  there  be- 
twixt the  length  of  their  pleasures  and  their  pains  ! 
The  one  continued  but  a  moment,  the  other  endur- 
eth  through  all  eternity.  Sinner,  remember  how 
tune  is  almost  gone.  Thou  art  standing  at  the  door 
of  eternity  ;  and  death  is  waiting  to  open  the  door, 
and  put  thee  in.  Go,  sleep  out  a  few  more  nights, 
and  stir  about  a  few  more  days  on  earth,  and  then 
thy  nights  and  days  shall  end :  thy  thoughts,  and 
cares,  and  pleasures,  shall  all  be  devoured  by  eter- 
nity ;  thou  must  enter  upon  the  state  which  shall 
never  be  changed.  As  the  joys  of  heaven  are  be- 
yond our  conception,  so  are  the  pains  of  hell.  Ev- 
erlasting torment  is  inconceivable  torment. 

But  methinks  I  see  the  obstinate  sinner  desperate- 
ly resolving,  "  If  I  must  be  damned,  there  is  no  rem- 
edy. Rather  than  I  will  live  as  the  Scripture  re- 
quires, I  will  put  it  to  the  venture  ;  I  shall  escape  as 
well  as  the  rest  of  my  neighbours,  and  we  will  even 
bear  it  as  well  as  w^e  can."  Alas !  poor  creature, 
let  me  beg  this  of  thee,  before  thou  dost  so  flatly  re- 
solve, that  thou  wouldst  lend  me  thy  attention  to  a 
few  questions,  and  weigh  them  with  the  reason  of 
a  man. — Who  art  thou,  that  thou  shouldst  bear  the 
wrath  of  God  ?  What  is  thy  strength  ?  Is  it  not  as 
tlie  strength  of  wax,  or  stul)ble,  to  resist  the  fire  ;  or 
chaff  to  the  wind  ;  or  as  dust  before  the  fierce  whirl- 
wind ?  If  thy  strength  were  as  iron,  and  thy  bones 
as  brass  ;  if  thy  foundation  were  as  the  earth,  and 
thy  power  as  the  heavens,  yet  shouldst  thou  perish 
at  tlie  breath  of  his  indignation.    How  much  more, 


lOS  THE    MISERY    OF    LOSING 

when  thou  art  but  a  piece  of  breathmg  clay,  kept  a 
few  days  from  being  eaten  with  worms,  by  the  mere 
sujDport  and  favour  of  him  whom  thou  art  thus  re- 
sisting ! — Why  dost  tliou  tremble  at  the  signs  of 
ahnighty  power  jftid  wrath  ?  at  cJaps  of  thunder, 
or  iiashcs  of  lightning  ;  or  that  unseen  power  which 
rends  in  pieces  the  mighty  oaks,  and  tears  down 
tlie  strongest  buildings  ;  or  at  the  plague,  when  it 
rageth  around  thee  ?  If  thou  hadst  seen  tlie  plagues 
of  Egypt,  or  the  earth  swallow  up  Dathan  and  Abi- 
ram,  or  Elijah  bring  fire  from  heaven  to  destroy 
the  captains  and  their  companies,  Avould  not  any  of 
tliese  sights  have  daunted  thy  spirit  ?  How  then 
canst  thou  bear  the  plagues  of  hell  ? — Why  art  thou 
dismayed  with  such  small  sufferings  as  befall  thee 
here  ?  a  toothache,  a  fit  of  the  gout,  or  stone,  the 
loss  of  a  limb,  or  falling  into  beggary  and  disgrace  ? 
And  yet  all  these  laid  together  will  be  one  day  ac- 
counted a  happy  state,  in  comparison  of  that  which 
is  suffered  in  hell. — Why  does  the  approach  of  death 
so  much  afifright  thee  ?  O  how  cold  it  strikes  to  thy 
heart !  And  would  not  the  grave  be  accounted  a 
paradise,  comi)ared  with  that  place  of  torment  which 
thou  slightest  ? — Is  it  an  intolerable  thing  to  burn 
part  of  thy  hodj,  by  holding  it  in  the  fire  ?  What, 
then,  willitbe  to  suffer  ten  thousand  times  more  for 
ever  in  hell  ? — The  thought  or  mention  of  hell  oc- 
casions disquiet  in  thy  spirit ;  and  canst  thou  en- 
dure the  torments  themselves  ? — Why  doth  the  rich 
man  complain  to  Abraham  of  his  torments  in  hell  ? 
or  thy  dying  companions  lose  their  courage,  and 
change  their  haughty  language  ? — Why  cannot  these 
make  as  light  of  hell  as  thyself? — Didst  thou  never 
see  or  speak  with  a  man  under  despair  ?  How  un- 
comfortable was  his  talk !  how  burdensome  his 
life !  Nothing  he  possessed  did  him  good :  he  had 
no  sweetness  in  meat  or  drink ;  tlie  sight  of  friends 
troubled  him  ;  he  was  weary  of  life,  and  fearful  of 
death.  If  the  misery  of  the  damned  can  be  en- 
dured, why  cannot  a  man  more  easily  endure  tliese 
foretastes  of  hell  ?    What  if  thou  shouldst  see  the 


THE    saints'   rest.  109 

devil  appear  to  thee  in  some  terrible  shape  ?  Would 
not  thy  heart  fail  thee,  and  thy  hair  stand  on  an 
end  ?  And  how  wilt  thou  endure  to  live  for  ever, 
where  thou  shalt  have  no  other  company  but  devils, 
and  the  danmed,  and  shalt  not  only  see  them,  but 
be  tormented  with  them  and  by  them  ?  Let  me 
once  more  ask,  if  the  wrath  of  God  be  so  light,  why 
did  the  Son  of  God  himself  make  so  great  a  matter 
of  it  ?  It  made  him  "  sweat,  as  it  were,  great  drops 
of  blood  falling  down  to  the  ground."  The  Lord 
of  life  cried,  "  My  soul  is  exceeding  sorrowful,  even 
unto  death."  And  on  the  cross,  "  My  God,  my  God, 
why  hast  thou  forsaken  me  r"  Surelj-  if  any  one 
could  have  borne  these  sufferings  easily,  it  would 
have  been  Jesus  Christ.  He  had  another  measure 
of  strength  to  bear  it  than  thou  hast.  Woe  to  thee, 
sinner,  for  thy  mad  security  !  Dost  thou  think  to 
find  that  tolerable  to  thee,  which  was  so  heavy  to 
Christ  ?  Nay,  the  Son  of  God  is  cast  into  a  bitter' 
agony,  and  bloody  sweat,  only  under  the  curse  of 
the  law  ;  and  yet  thou,  feeble,  foolish  creature, 
makest  nothing  to  bear  also  the  curse  of  the  Gospel, 
which  requhes  a  much  sorer  punishment.  The  good 
Lord  bring  thee  to  thy  right  mind  by  repentance, 
lest  ihou  buy  thy  wit  at  too  dear  a  rate  ! 

And  now,  reader,  I  demand  thy  resolution, — "What 
use  w  ilt  thou  make  of  all  this  ?  Shall  it  be  lost  to 
thee  ?  or  wilt  thou  consider  it  in  good  earnest  ? 
Thou  hast  cast  away  many  a  warning  of  God ;  wilt 
thou  do  so  by  this  also  ?  Take  heed ;  God  will  not 
always  stand  warning  and  tln*eatening.  The  hand 
of  revenge  is  lifted  up,  tlie  blow  is  coming,  and  woe 
to  him  on  whom  it  lighteth !  Dost  tliou  throw  away 
the  book,  and  say,  it  speaks  of  nothing  but  hell  and 
damnation  ?  Thus  tliou  usest  also  to  complain  of 
the  preacher.  But  wouldst  thou  not  have  us  tell 
thee  of  these  things  ?  Should  we  be  guilty  of  the 
blood  of  thy  soul,  by  keeping  silent  that  which  God 
hath  charged  us  to  make  known  ?  Wouldst  thou 
perish  in  ease  and  silence,  and  have  us  to  perish 
with  thee,  rather  than  displease  thee,  by  speaking 


110  THE    MISERY    OF    LOSING 

the  truth  ?  If  thou  wilt  be  guilty  of  such  inhuman 
cruelty,  God  forbid  we  should  be  guilty  of  such  sot- 
tish folly !  This  kind  of  preaching  or  writing  is  the 
ready  way  to  be  hated  ;  and  the  desire  of  applause 
is  so  natural,  that  few  delight  in  such  a  displeasing 
way.  But  consider,  are  these  things  true,  or  are 
they  not  ?  If  they  were  not  true,  I  would  heartily 
join  with  thee  against  any  that  fright  people  with- 
out a  cause.  But  if  these  threatenings  be  the  word 
of  God,  what  a  wretch  art  thou,  that^wilt  not  hear 
it,  and  consider  it !  If  thou  art  one  of  the  people 
of  God,  this  doctrine  will  be  a  comfort  to  thee,  and 
not  a  terror.  If  thou  art  yet  mn*egenerate,  methinks 
thou  shouldst  be  as  fearful  to  hear  of  heaven  as  of 
hell,  except  the  bare  name  of  heaven  or  salvation  be 
sufficient.  Preaching  heaven  and  mercy  to  thee  is 
entreating  thee  to  seek  them,  and  not  reject  them ; 
and  preaching  hell  is  but  to  persuade  thee  to  avoid 
it.  If  thou  wert  quite  past  hope  of  escaping  it,  then 
it  were  in  A^ain  to  tell  thee  of  hell ;  but  as  long  as 
thou  art  alive,  there  is  hope  of  thy  recovery,  and 
therefore  all  means  must  be  used  to  awake  thee  from 
thy  lethargy.  Alas  !  what  heart  can  now  possibly 
conceive,  or  what  tongue  express,  the  pains  of  those 
souls,  that  are  under  the  wrath  of  God  !  Then,  sin- 
ners, you  will  be  crying  to  Jesus  Christ,  "  O  mer- 
cy !  O  pity,  pity  on  a  poor  soul !"  Why,  I  do  now, 
in  the  name  of  the  Lord  Jesus,  cry  to  thee,  "  O  have 
mercy,  have  pity,  man,  upon  thy  own  soul  I"  Shall 
God  pity  thee,  who  will  not  be  entreated  to  pity 
thyself?  If  thy  horse  see  but  a  pit  before  him,  thou 
canst  scarcely  force  him  in  ;  and  wilt  thou  so  obsti- 
nately cast  thyself  into  hell,  when  the  danger  is 
foretold  thee  ?  "  Who  can  stand  before  the  indig- 
nation of  the  Lord  ?  and  who  can  abide  the  fierce- 
ness of  his  anger  ?"  Methinks  thou  shouldst  need 
no  more  words,  but  presently  cast  away  thy  soul- 
danming  sins,  and  wholly  deliver  up  thyself  to 
Christ.  Resolve  on  it  inmiediately,  and  let  it  be 
done,  that  I  may  see  thy  face  in  the  rest  among  the 
saints.    May  the  Lord  persuade  thy  heai't  to  strike 


THE    saints'    rest.  Ill 

this  covenant  without  any  longer  delay !  But  if 
thou  be  hardened  unto  death,  and  there  be  no  reme- 
dy, yet  say  not  another  day  but  that  thou  wast  faith- 
fully warned,  and  hadst  a  friend,  that  would  fain 
have  prevented  thy  damnation. 


CHAPTER  VII. 

The  Necessity  of  diligently  seeking  the  Saints^  Rest. 

I  The  saints'  rest  surprisingly  neglected.  The  author  mourns  the 
neglect,  and  excites  the  reader  to  diligence,  by  considering,  1.  The 
ends  we  aim  at,  the  work  we  have  to  do,  the  shortness  and  uncer- 
tainty of  our  time,  and  the  diligence  of  our  enemies  ;  2.  Our  talents, 
mercies,  relations  to  God,  and  our  afflictions  ;  3.  What  assistances 
we  have,  what  principles  we  profess,  and  our  certainty  never  to  do 
enough  ;  4.  That  every  grace  tends  to  diligence,  and  to  trifle  is  lost 
labour  ;  that  much  time  is  misspent,  and  that  our  recompense  and  la- 
bour will  be  proportionable  ;  5.  That  striving  is  the  divine  appoint- 
ment, all  men  do  or  will  approve  it,  the  best  Christians  at  death  la- 
ment their  want  of  it,  heaven  is  often  lost  for  want  of  it,  but  never 
obtained  without  it ;  6.  God,  Christ,  and  the  Holy  Spirit,  are  in 
earnest ;  God  is  so  in  hearing  and  answering  prayer  •,  ministers  in 
their  instructions  and  exJiortations  ;  all  the  creatures  in  serving  us  ; 
sinners  in  serving  the  devil,  as  we  were  once,  and  now  are,  in  world- 
ly things,  and  in  heaven  and  hell  all  are  in  earnest. 

1.  If  there  be  so  certain  and  glorious  a  rest  for 
the  saints,  why  is  there  no  more  industrious  seeking 
after  it  ?  One  would  think,  if  a  man  did  but  once 
hear  of  such  unspeakable  glory  to  be  obtained,  and 
believed  what  he  heard  to  be  true,  he  should  be 
transported  with  the  vehemency  of  his  desire  after 
it,  and  should  almost  forget  to  eat  and  drink,  and 
should  care  for  nothing  else,  and  speak  of  and  in- 
quire after  nothing  else,  but  how  to  get  this  treasure. 
And  yet  people  who  hear  of  it  daily,  and  profess  to 
believe  it  as  a  fundamental  article  of  their  faith,  do 
as  little  mind  it,  or  labour  for  it,  as  if  they  had  never 
heard  of  any  such  thing,  or  did  not  believe  one  word 
they  liear.  This  re])roof  is  more  particularly  appli- 
cable to  the  worldly-minded  ;  the  profane  multi- 


112  THE    NECESSITY    OF    SEEKING 

tude-;  the  formal  professors ;  and  even  to  the  godly 
themselves. 

The  ivorldly-minded  are  so  taken  up  in  seeking- 

the  things  below,  that  they  have  neither  heart  nor 

time  to  seek  this  rest.     O  foohsh  sinners,  who  hath 

bewitched  you?    The  world  bewitches  men  into 

brute  beasts,  and  draws  them  some  degrees  beyond 

madness.      See    what    riding   and  running,   what 

scrambhng  and  catching  for  a  thing  of  nought,  while 

eternal  rest  lies  neglected.     What  contriving  and 

•caring  to  get  a  step  higher  in  the  world  than  their 

brethren,  while  they  neglect  the  kingly  dignity  of 

the  saints !      What   insatiable    pursuit  of  fleshly 

pleasures,  while  they  look  on  the  praises  of  God,  the 

joy  of  angels,  as  ,a  tiresome  bnrden !     What  un- 

weai-ied  diligence  in  raiising  their  posterity,  enkirging- 

their  possessions,  (perhai^s  for  a  poor  hving  from 

hand  to  mouth,)  while  judgment  is  drawing  near? 

but  how  it  shall  go   witJi   them   then,  never  puts 

them  to  one  hour's   cont;ideratioii !     What  rising 

early,  and  sitting  up  late,  and  labouring  from  year 

to  year,  to  maintain   themselves   and  children  in 

credit  till  they  die  !  but  what  shall  follow  after,  they 

never  think  on !     Yet  these  jnen  cry,  "  May  we  not 

be  saved  without  so  much  .ado  .^"    How  early  do 

they  rouse  up  their  servants  to  their  labour  \  but 

how  seldom  do  they  call  Xh&xn  to.  prayer,  or  reading 

the  Scriptures !     What  hath  this  world  done  for  its 

lovers  and  friends,  that  it  is  so  eagerly  followed,  and 

painfully  sought  after,  wliile  Christ  and  heaven  stand 

by,  and  few  regard  them  ?  ocr  what  will  the  world 

do  for  them  for  the  time  to  cxDme  ?    The  common 

entrance  Into   it  is  through    anguish  and  sorrow. 

The  passage  through  it  is  AviiJ  i  continual  care  and 

labour.     The  passage  out  of  it  is  the  sharpest  of  all. 

O  unreasonable,  bewitched  mc  n  !     Will  mirth  and 

pleasure  stick  close  16  you  !     1  .Vill  ^jold  and  worldly 

glory  prove  fast  friends  to  you  m  the  time  of  your 

greatest  need  ?    Will  they  h<  3ar  your  cries  in  the 

day  of  your  calamity  ?    At  tJ  le  hour  of  your  death, 

will  they  either  answer  or  re  lieve  you  ?    Will  they 


THE  saints'  rest.  113 

go  along  with  you  to  the  other  world,  and  bribe  the 
Judge,  and  bring  you  oft"  clear,  or  purchase  you  a 
place  among  the  blessed  ?  Why  then  did  the  rich 
man  want  "  a  drop  of  water  to  cool  his  tongue  ?" 
Or  are  the  sweet  morsels  of  present  delight  and 
honour  of  more  worth  than  eternal  rest  ?  ^Vnd  will 
they  recompense  the  loss  of  that  enduring  treasure  ? 
Can  there  be  the  least  hope  of  any  of  these  ?  Ah, 
vile,  deceitful  world !  how  oft  have  we  heard  thy 
most  faithful  servants  at  last  complaining,  "  O  the 
world  hath  deceived  me,  and  undone  me  !  It  flat- 
tered me  in  my  i)rosperity,  but  now  it  turns  me  off 
in  my  necessity.  If  I  had  as  faitlifully  served  Christ, 
as  I  have  served  it,  he  would  not  have  left  me  thus 
comfortless  and  hopeless."  Thus  they  complain  ; 
and  yet  succeeding  sinners  will  take  no  warning. 

As  for  the  profane  multitude,  they  will  not  be  per- 
suaded to  be  at  so  much  pains  for  salvation,  as  to 
perform  the  common  outward  duties  of  religion.  If 
they  have  the  gospel  preached  in  the  town  where 
they  dwell,  it  may  be  they  will  give  the  hearing  to 
it  one  part  of  the  day,  and  stay  at  home  the  other ; 
or  if  the  master  come  to  the  congregation,  yet  part 
of  his  family  must  stay  at  home.  If  they  want  the 
plain  and  powerful  preaching  of  the  gospel,  how 
few  are  there  in  a  whole  town,  who  will  travel  a 
mile  or  two  to  hear  abroad  ;  though  they  will  go 
many  miles  to  the  market  for  provisions  for  their 
bodies !  They  know  the  Scripture  is  the  law  of 
God,by  which  they  must  be  acquitted  or  condemned 
in  judgment ;  and  that  "  the  man  is  blessed  who  de- 
hglits  in  the  law  of  the  Lord,  and  in  his  law  doth 
meditate  day  and  night ;"  yet  will  they  not  be  at 
pains  to  read  a  chapter  once  a  day.  If  they  carry 
a  Bible  to  church,  and  neglect  it  all  the  week,  this  is 
the  most  use  they  make  of  it.  Though  they  are 
commanded  to  pray  without  ceasing,  and  to  pray 
always,  yet  they  will  neither  pray  constantly  in 
their  families,  nor  in  secret.  Though  Daniel  would 
rather  be  cast  to  the  lions,  than  forbear  praying  three 
times  a  day  in  his  house,  where  his  enemies  might 
10 


114  THE    NECESSITY    OF    SEEKING 

hear  him,  yet  these  men  will  rather  venture  to  be 
an  eternal  prey  to  Satan,  the  roaring  lion,  than  thus 
seek  their  own  safety.  Or  their  cold  and  heartless 
prayers  invite  God  to  a  denial :  for  among  men  it  is 
taken  for  granted,  that  he  who  asks  but  slightly  and 
seldom,  cares  not  much  for  what  he  asks.  They 
judge  themselves  unworthy  of  heaven,  who  think  it 
is  not  worth  their  more  constant  and  earnest  re- 
quests. If  every  door  was  marked,  where  famihes 
do  not,  morning  and  evening,  earnestly  seek  the 
Lord  in  prayer,  that  his  wrath  might  be  poured  out 
upon  such  prayerless  families,  our  towns  would  be 
as  places  overthrown  by  the  plague,  the  people  be- 
ing dead  within,  and  the  mark  of  judgment  without 
I  fear  where  one  house  would  escape,  ten  would  be 
marked  out  for  death  ;  and  then  they  might  teach 
their  doors  to  pray,  "  Lord,  have  mercy  upon  us," 
because  the  people  would  not  pray  themselves.  But 
especially  if  we  could  see  what  men  do  in  their  se- 
cret chainbers,  how  few  Avould  you  find  in  a  whole 
town  that  spend  one  quarter  of  an  hour,  morning 
and  night,  in  earnest  supplication  to  God  for  their 
souls !  O  how  little  do  these  men  set  by  eternal 
rest !  Thus  do  they  slothfuUy  neglect  all  endeavours 
for  their  own  welfare,  except  some  public  duty  in 
the  congregation,  which  custom  or  credit  engages 
them  to.  Persuade  them  to  read  good  books,  learn 
the  grounds  of  religion  in  their  catechism,  and 
sanctify  the  Lord's  day  in  prayer,  and  meditation, 
and  hearing  the  word,  and  forbearing  all  worldly 
thoughts  and  speeches  ;  and  what  a  tedious  life  do 
they  take  this  to  be  ?  As  if  they  thought  heaven 
were  not  worth  doing  so  much  for. 

Another  sort  are  formal  professors,  who  will  be 
brought  to  an  outward  duty,  but  to  the  inward  work 
of  religion  they  will  never  be  pei*suaded.  They  will 
preach,  or  hear,  or  read,  or  talk  of  heaven,  or  pray 
in  their  families,  and  take  part  with  the  persons  or 
causes  that  are  good,  and  desire  to  be  esteemed 
among  the  godly  ;  but  you  can  never  bring  them  to 
the  more  spiritual  duties ;  as,  to  be  constant  and 


THE    saints'    rest.  115 

fervent  in  secret  prayer  and  meditation  ;  conscien- 
tious in  self-examination  ;  heavenly-minded  ;  to 
w^atch  over  their  hearts,  words,  and  ways  ;  to  mor- 
tify the  flesh,  and  not  make  provision  to  fulfil  its 
hists ;  to  love  and  heartily  forgive  an  enemy,  and 
prefer  their  brethren  before  themselves  ;  to  lay  all 
they  have,  or  do,  at  the  feet  of  Cln-ist,  and  prize  his 
service  and  favour  before  all ;  to  prej)are  to  die,  and 
willingly  leave  all  to  go  to  Christ.  Hypocrites  will 
never  be  persuaded  to  any  of  these. — If  any  hypo- 
crite entertains  the  gospel  with  joy,  it  is  only  in  the 
surface  of  his  soul ;  he  never  gives  the  seed  any 
depth  of  earth :  it  changes  his  opinion,  but  never 
melts  and  new-moulds  his  heart,  nor  sets  up  Christ 
tliere  in  full  i)ower  and  authority.  As  his  religion 
lies  most  in  opinion,  so  does  his  chief  business  and 
conversation.  He  is  usually  an  ignorant,  bold,  con- 
ceited dealer  in  controversies,  rather  than  an  hum- 
ble embracer  of  know^n  truth,  with  love  and  obedi- 
ence. By  his  slighting  the  judgments  and  persons 
of  others,  and  seldom  talking  with  seriousness  and 
humihty  of  the  great  things  of  Christ,  he  shows  his 
religion  dwells  in  the  brain,  and  not  in  his  heart. 
The  wind  of  temptation  carries  him  away  as  a 
feather,  because  his  heart  is  not  established  with 
Christ  and  grace.  He  never  in  private  conversation 
humbly  bewails  his  soul's  imi)erfoctions,  or  tenderly 
acknowledges  his  unkindness  to  Christ ;  but  gathers 
his  greatest  comforts  from  his  being  of  such  a  judg- 
ment or  party. — The  like  may  be  said  of  the  world- 
ly hypocrite,  who  chokes  the  gospel  with  the  thorns 
of  worldly  cares  and  desires.  He  is  convinced,  that 
he  must  be  religious,  or  he  cannot  be  saved ;  and 
therefore  lie  reads,  and  hears,  and  prays,  and  for- 
sakes his  former  company  and  courses  ;  but  he  re- 
solves to  keep  his  liold  of  present  things.  His  judg- 
ment may  say,  God  is  the  chief  good ;  but  his  heart 
and  affections  never  said  so.  The  world  hath  more 
of  his  affections  than  God,  and  therefore  it  is  his 
god.  Though  he  does  not  run  after  opinions  and 
novelties,  like  the  former,  yet  he  will  be  of  that 


116  THE    NECESSITY    OF    SEEKING 

Opinion  which  will  best  serve  his  worldly  advantage. 
And  as  one  whose  spirits  are  enfeebled  by  some  pes- 
tilential disease,  so  this  man's  spirits  being  pos- 
sessed by  the  plague  of  a  worldly  disposition,  hoAV 
feeble  is  he  in  secret  prayer  !  how  superficial  in  ex- 
amination and  meditation  !  how  i)Oor  in  heart- 
watchings !  how  nothing  at  all  in  loving  and  walk- 
ing with  God,  rejoicing  in  him,  or  desiring  him  ! — 
So  that  both  these  and  many  other  sorts  of  hypo- 
crites, though  they  will  go  with  you  in  the  easy 
outside  of  religion,  yet  will  never  be  at  the  pains  of 
inward  and  spiritual  duties. 

And  even  the  godly  themselves  are  too  lazy  seek- 
ers of  tlieir  everlasting  rest.  Alas  !  what  a  dispro- 
portion is  there  between  our  light  and  heat !  our 
profession  and  prosecution  !  Who  makes  that  haste 
as  if  it  were  for  heaven  ?  How  still  we  stand  !  how 
idly  we  work  I  how  we  talk  and  jest,  and  trifle  away 
our  time !  liow  deceitfully  we  perform  the  work  of 
God !  how  we  hear,  as  if  we  heard  not !  and  pray, 
as  if  we  prayed  not !  and  examine,  and  meditate, 
and  reprove  sin,  as  if  we  did  not!  and  enjoy  Christ, 
as  if  we  cnjojed  him  not !  as  if  we  had  learned  to 
use  the  things  of  heaven,  as  the  apostle  teacheth  us 
to  "  use  the  things  of  the  world !"  What  a  frozen  stu- 
pidity has  benumbed  us !  We  are  dying,  and  we 
know  it,  and  yet  we  stir  not ;  we  are  at  the  door  of 
eternal  happiness,  or  misery,  and  yet  we  ])erceive  it 
not ;  death  knocks,  and  we  hear  it  not ;  God  and 
Christ  call  and  cry  to  us,  "  To-day,  if  ye  will  hear 
my  voice,  harden  not  your  hearts ;  work  while  it  is 
day,  for  the  night  cometh  when  none  can  work." 
Now  ply  your  business,  labour  for  your  lives,  lay  out 
all  your  strength  and  time  ;  now  or  never  !  and  yet 
we  stir  no  more  than  if  we  were  half  asleep.  What 
haste  do  death  and  judgment  make !  how  fast  do 
they  come  on  !  they  are  almost  at  us,  and  yet  what 
littfe  haste  we  make  !  Lord,  what  a  senseless,  earth- 
ly, hellish  thing  is  a  hard  heart !  Wliere  is  the  man 
that  is  in  earnest  a  Christian  ?  Methinks  men  eve- 
rv  where  make  but  a  trifle  of  their  eternal  state 


THE    saints'   rest.  117 

They  look  after  it  but  a  little  by  the  by ;  they  do 
not  make  it  the  business  of  their  lives..  If  I  were 
not  sick  myself  of  the  same  disease,  with  what  tears 
should  I  mix  this  ink !  with  what  groans  should  I 
express  these  complaints  !  and  with  what  heart- 
grief  should  I  mourn  over  this  universal  deadness  ! 

Do  magistrates  among  us  seriously  jjerform  their 
work  ?  Are  they  zealous  for  God  ?  Do  they  build 
up  his  house  ?  Ai-e  they  tender  of  his  honour  ?  Do 
they  second  the  word  ?  and  fly  m  the  face  of  sin  and 
sinners,  as  the  disturbers  of  our  peace,  and  the  only 
cause  of  all  our  miseries  ?  Do  they  improve  all  their 
power,  wealth,  and  honour,  and  all  their  influence, 
for  the  greatest  advantage  to  the  kingdom  of  Christ, 
as  men  that  must  shortly  give  an  account  of  their 
stewardship  ? 

How  few  are  those  mmisters  that  are  serious  in 
their  work !  Nay,  how  mightily  do  the  very  best 
fail  in  this  !  Do  we  cry  out  of  men's  disobedience 
to  the  gospel  "  in  the  demonstration  of  the  Spmt," 
and  deal  with  sin  as  the  destroying  fire  in  our  towns, 
and  by  force  pull  men  out  of  it  ?  Do  we  persuade 
people,  as  those  should,  that  "  know  the  terrors  of 
the  Lord  ?"  Do  we  press  Christ,  and  regeneration, 
and  faith,  and  holiness,  beheving  that,  without  these, 
men  can  never  have  life  ?  Do  our  bowels  yearn 
over  the  ignorant,  careless,  and  obstinate  multitude  ? 
When  we  look  them  in  the  face,  do  our  hearts  melt 
over  them,  lest  we  should  never  see  their  faces  in 
rest.  Do  we,  as  Paul,  "  tell  them,  weeping,"  of  their 
fleshly  and  earthly  disposition  ?  "  and  teach  them 
publicly,  and  from  house  to  house,  at  all  seasons, 
and  with  many  tears  ?"  And  do  we  entreat  them, 
as  for  their  soul's  salvation  ?  Or,  rather,  do  we  not 
study  to  gain  the  approbation  of  critical  hearers  ;  as 
if  a  minister's  business  were  of  no  more  weight  but 
to  tell  a  smooth  tale  for  an  hour,  and  look  no  more 
after  the  people  till  the  next  sermon  ?  Does  not 
carnal  prudence  control  our  fervour,  and  make  our 
discourses  lifeless,  on  sul)jects  the  most  piercing  ? 
How  gently  do  we  handle  those  sins,  which  will  so 


118  THE    NECESSITY    OF   SEEKING 

cruelly  handle  our  people's  souls  !  In  a  word,  our 
want  of  seriousness  about  the  things  of  heaven, 
charms  the  souls  of  men  into  formahty,  and  brings 
them  to  this  customary  careless  hearing,  which  un- 
does them !  May  the  Lord  pardon  the  great  sin  of 
the  ministry  in  this  thing ;  and,  in  particular,  my 
own ! 


And  are  the  people  more  serious  than  magistrates 
or  ministers  ?  How  can  it  be  expected  ?  Reader, 
look  but  to  thyself,  and  resolve  the  question.  Ask 
conscience,  and  suffer  it  to  tell  thee  truly.  Hast 
thou  set  thy  eternal  rest  before  thine  eyes,  as  the 
great  business  thou  hast  to  do  in  this  world  ?  Hast 
thou  watched  and  laboured,  with  all  thy  might, 
"  that  no  man  take  thy  crown  ?"  Hast  thou  made 
haste,  lest  thou  shouldst  come  too  late,  and  die  be- 
fore thy  work  be  done  ?  Hast  thou  pressed  on, 
through  crowds  of  opposition,  "  towards  the  mark, 
for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus,"  still  "  reaching  forth  unto  those  things  which 
are  before  ?"  •  Can  conscience  witness  your  secret 
cries,  and  groans,  and  tears  ?  Can  your  family  wit- 
ness, that  you  taught  them  the  fear  of  the  Lord,  and 
warned  them  not  to  "  go  to  that  place  of  torment?" 
Can  your  minister  witness,  that  he  has  heard  you 
cry  out,  "  What  shall  I  do  to  be  saved  ?"  and  that 
you  have  followed  him  with  complaints  against  your 
corruptions,  and  with  earnest  inquiries  after  the 
Lord  ?  Can  your  neighbours  about  you  witness, 
that  you  reprove  the  ungodly,  and  take  pains  to  save 
the  souls  of  your  brethren?  Let  all  these  witnesses 
judge  this  day  between  God  and  you,  whether  you 
are  in  earnest  about  eternal  rest.  You  can  tell  by 
his  work,  whether  your  servant  has  loitered,  though 
you  did  not  see  him  ;  so  you  may  by  looldng  at  j' our 
own  work.  Is  your  love  to  Clmst,  your  faith,  your 
zeal,  and  other  graces,  strong  or  weak  ?  What  are 
your  joys  ?  What  is  your  assurance  ?  Is  all  in 
order  with  you  ?  Are  you  ready  to  die,  if  this 
should  be  the  day  ?  Do  the  souls,  among  whom  you 
have  conversed,  bless  you  ?    Judge  by  this,  and  it 


THE  saints'  rest.  119 

will  quickly  appear  whether  you  have  been  labour- 
ers or  loiterers. 

O  blessed  rest,  how  unworthily  art  thou  neglected ! 
O  glorious  kingdom,  how  art  thou  undervalued ! 
Little  know  the  careless  sons  of  men  what  a  state 
they  set  so  hght  by.  If  they  once  knew  it,  they 
would  surely  be  of  another  mind.  I  hope  thou, 
reader,  art  sensible,  what  a  desperate  thing  it  is  to 
trifle  about  eternal  rest,  and  how  deeply  thou  hast 
been  guilty  of  this  thyself.  And  I  hope,  also,  thou 
wilt  not  now  suffer  this  conviction  to  die.  Should 
tlie  physician  tell  thee,  "  If  you  will  observe  but  one 
tiling,  I  doubt  not  to  cure  your  disease,"  wouldst 
thou  not  observe  it  ?  So  I  tell  thee,  if  thou  wilt  ob- 
sen^e  but  this  one  thing  for  thy  soul,  I  make  no 
doubt  of  thy  salvation  :  shake  off  thy  sloth,  and  put 
to  all  thy  strength,  and  be  a  Christian  indeed  ;  I 
know  not,  then,  what  can  hinder  thy  happiness.  As 
far  as  thou  art  gone  from  God,  seek  him  with  all 
thy  heart,  and  no  doubt  thou  shalt  find  him.  As 
unkind  as  thou  hast  been  to  Jesus  Christ,  seek  him 
heartily,  obey  him  unreservedly,  and  thy  salvation 
is  as  sure  as  if  thou  hadst  it  already.  But,  full  as 
Christ's  satisfaction  is,  free  as  the  promise  is,  large 
as  the  mercy  of  God  is,  if  thou  only  talk  of  these, 
when  thou  shouldst  eagerly  entertain  them,  thou 
wilt  be  never  the  better  for  them ;  and  if  thou  loiter, 
when  thou  shouldst  labour,  thou  wilt  lose  the  crown. 
Fall  to  work,  then,  speedily  and  seriously,  and  bless 
God  that  thou  hast  yet  time  to  do  it. 

To  show  that  I  urge  thee  not  without  cause,  I 
will  here  add  a  variety  of  animating  considerations. 
Rouse  up  thy  spirit,  and,  as  Moses  said  to  Israel, 
"  set  thy  heart  unto  all  the  words  which  I  testify 
unto  thee  this  day ;  for  it  is  not  a  vain  thing,  be- 
cause it  is  your  life."  May  the  Lord  open  thy  heart, 
and  fasten  his  counsel  effectually  upon  thee  ! 

1.  Consider  hoiv  reasonable  it  is,  that  our  diligence 
should  be  answerable  to  the  ends  we  aim  at,  to  the  work 
we  have  to  do,  to  the  shoHness  and  uncertainty  of  our 
timej  and  to  the  contrary  diligence  of  our  enemies. 


120  THE    NECESSITY    OF    SEEKING 

The  ends  of  a  Christian's  desires  and  endeavours 
are  so  great,  that  no  human  understanding  on  earth 
can  comprehend  them.  What  is  so  excellent,  so 
important,  or  so  necessary,  as  the  glorifying  of  God, 
the  salvation  of  our  own  and  other  men's  souls,  by 
escaping  the  torments  of  hell,  and  possessing  the 
glory  of  heaven  ?  And  can  a  man  be  too  much  af- 
fected with  things  of  such  moment  ?  Can  he  desire 
them  too  earnestly,  or  love  them  too  strongly,  or  la- 
bour for  them  too  diligently  ?  Do  not  we  know, 
that  if  our  prayers  prevail  not,  and  our  labour  suc- 
ceeds not,  we  are  undone  for  ever  ? — The  work  of  a 
Christian  here  is  very  great  and  various.  The  soul 
must  be  renewed ;  corruptions  must  be  mortified ; 
custom,  temptations,  and  worldly  interests,  must  be 
conquered;  flesh  must  be  subdued  ;  life,  friends,  and 
credit,  must  be  slighted;  conscience  on  good  grounds 
be  quieted  ;  and  assurance  of  pardon  and  salvation 
attained.  Though  God  must  give  us  these  without 
our  merit,  yet  he  will  not  give  them  without  our 
earnest  seeking  and  labour.  Besides,  there  is  much 
knowledge  to  be  got,  many  ordinances  to  be  used, 
and  duties  to  be  performed:  every  age,  year,  and 
day ;  every  place  we  come  to ;  every  person  we  deal 
with ;  evci'y  change  of  our  condition ;  still  require 
tlie  renewing  of  our  labour:  wives,  children,  ser- 
vants, neighbours,  friends,  enemies,  all  of  them  call 
for  duty  from  us.  Judge,  then,  whether  men  that 
have  so  much  business  lying  upon  their  hands  should 
not  exert  themselves ;  and  whether  it  be  their  wis- 
dom either  to  delay  or  loiter. — Time  passeth  on. 
Yet  a  few  days,  and  we  shall  be  here  no  more. 
Many  diseases  are  ready  to  assault  us.  We,  that  are 
now  preaching,  and  hearing,  and  talking,  and  walk- 
ing, must  very  shortly  be  carried,  and  laid  in  the 
dust,  and  there  left  to  the  worms  in  darkness  and 
corruption  :  we  are  almost  there  already  ;  we  know 
not  whether  we  shall  have  another  sermon,  or  Sab- 
bath, or  hour.  How  active  should  they  be  who 
know  they  have  so  short  a  space  for  so  great  a 
work  !    And  we  have  enemies  that  are  always  plot- 


THE  saints'  rest.  121 

ting  and  labouring  for  our  destruction.  How  dili- 
gent is  Satan  in  all  kinds  of  temptations !  Therefore 
"be  sober,  be  vigilant;  because  your  adversaiy,  the 
devil,  as  a  roaring  lion,  walketh  about,  seeking  whom 
he  may  devour — whom  resist,  steadfast  in  the 
faith."  How  dihgent  are  all  the  "ministers  of  Sa- 
tan I  False  teachers,  scoffers,  persecutors,"  and  our 
inbred  corruptions,  the  most  busy  and  diligent  of 
all !  Will  a  feeble  resistance  serve  our  turn  ?  Should 
not  we  be  more  active  for  our  own  preservation, 
than  our  enemies  are  for  our  ruin  ? 

2.  It  should  excite  us  to  diligence,  ivhen  we  consider 
our  talents,  and  our  mercies,  our  relation  to  God,  and 
the  afflictions  he  lays  upon  us. 

The  talents  which  we  have  received  are  many 
and  great.  What  i)eople  breathing  on  earth  have 
had  plainer  instructions,  or  more  tbrcible  j)ersua- 
sions,  or  more  constant  admonitions,  in  season  and 
out  ol"  season  ?  sermons,  till  we  have  been  weary 
of  them ;  and  Sabbaths,  till  we  profaned  them ; 
excellent  books  in  such  plenty  that  we  knew  not 
which  to  read.  What  people  have  had  God  so  near 
them  ?  or  have  seen  so  much  of  Christ  crucified  be- 
fore their  eyes  ?  or  have  had  heaven  and  hell  so 
open  unto  them?  What  speed  should  such  a  people 
make  for  heaven!  hoAv  should  they  fly  that  are 
thus  winged  !  and  how  swiftly  should  they  sail 
that  have  v/ind  and  tide  to  help  them !  A  small 
measure  of  grace  becomes  not  such  a  people,  nor 
Avill  an  ordinary  diligence  in  the  work  of  God  excuse 
them. — All  our  lives  have  been  filled  with  mercies. 
God  hath  mercifully  poured  out  upon  us  the  riches 
of  sea  and  land,  of  heaven  and  earth.  We  are  fed 
and  clothed  with  mercy.  We  have  mercies  within 
and  without.  To  number  them  is  to  count  the 
stars  or  the  sands  of  the  sea-shore.  If  there  be  any 
difference  betwixt  hell  and  earth,  yea,  or  heaven 
and  earth,  then  certainly  we  have  received  mercy. 
If  the  blood  of  the  Son  of  God  be  mercy,  then  we 
are  engaged  to  God  by  mercy.  Shall  God  think 
nothing  too  much,  nor  too  good  for  us ;  and  shall 


122  THE  NECESSITY  OF  SEEKING 

we  think  all  too  much  that  we  do  for  him  ?  When 
I  compare  my  slow  and  unprofitable  life  with  the 
frequent  and  wonderful  mercies  received,  it  shames 
me,  it  silences  me,  and  leaves  me  inexcusable.  Be- 
sides our  talents  and  mercies,  our  relations  to  God 
are  most  endearing.  Are  we  his  children,  and  do 
we  not  owe  him  our  most  tender  affections-  and 
dutiful  obedience  ?  Are  we  "  the  spouse  of  Christ," 
and  should  we  not  obey  and  love  him  ?  "  If  he  be 
a  Father,  where  is  his  honour  ?  and  if  he  be  a  Mas- 
ter, where  is  his  fear  ?  We  call  him  Master,  and 
Lord,  and  We  say  well."  But  if  our  industry  be  not 
answerable  to  our_  relations,  we  condemn  ourselves 
in  saying  we  are  his  children  or  his  servants.  How 
will  tlie  hard  labour,  and  daily  toil,  which  servants 
undergo  to  please  their  masters,  judge  and  condemn 
those  who  will  not  labour  so  hard  for  their  great 
Master  ?  Surely  there  is  no  master  like  him  ;  nor 
can  any  servants  expect  such  fruit  of  their  labours 
as  his  servants. — And  if  we  wander  out  of  God's 
way,  or  loiter  in  it,  how  is  every  creature  ready  to 
be  his  rod,  to  reduce  us,  or  put  us  on !  Our  sweetest 
mercies  will  become  our  sorrows.  Rather  than 
want  a  rod,  the  Lord  will  make  us  a  scourge  to 
ourselves  ;  our  diseased  bodies  shall  make  us  groan ; 
our  perplexed  minds  shall  make  us  restless ;  our 
conscience  shall  be  as  a  scorpion  in  our  bosom.  And 
is  it  not  easier  to  endure  the  labour  than  the  spur  ? 
Had  We  rather  be  still  afflicted,  than  be  up  and 
doing  ?  And  though  they  that  do  most  meet  also 
with  afflictions,  yet,  surely,  according  to  their  peace 
of  conscience  and  faithfulness  to  Christ,  the  bitter- 
ness of  their  cup  is  abated. 

3.  To  quicken  our  diligence  in  our  work,  we 
should  also  consider,  zckat  assistajices  ive  have,  what 
principles  we  jirofess,  and  our  certainti)  that  we  can 
ntver  do  too  much. 

For  our  assistance  in  the  service  of  God,  all  the 
world  are  our  servants.  The  sun,  moon,  and  stars, 
attend  us  with  their  light  and  influence.  The  earth, 
with  ah  its  furniture  of  plants  and  flowers,  fruits, 


THE  SAINTS'  REST.  123 

birds,  and  beasts  ;  the  sea,  with  its  inhabitants  ;  the 
air,  tlie  wind,  the  frost  and  snow,  the  heat  and 
fii*e,  the  clouds  and  rain,  all  wait  upon  us  while  we  do 
our  work.  Yea,  "the  angels  are  all  our  ministering 
spirits."  Nay,  more,  the  patience  of  God  doth  wait 
upon  us ;  the  Lord  Jesus  Christ  waiteth,  in .  the 
offers  of  his  blood  ;  the  Holy  Spirit  waiteth,  by 
striving  with  our  backward  hearts ;  besides  the 
ministers  of  the  gospel,  who  study  and  wait,  preach 
and  wait,  pray  and  wait,  upon  careless  sinners. 
And  is  it  not  an  intolerable  crime  for  us  to  trifle, 
while  angels  and  men,  yea,  the  Lord  himself,  stand 
by,  and  look  on,  and,  as  it  were,  hold  us  the  candle 
while  we  do  nothing  ?  I  beseech  you.  Christians, 
whenever  you  are  prating,  or  repro\"ing  transgres- 
sors, or  upon  any  duty,  remember  what  assistances 
you  have  for  your  work,  and  then  judge  liow  you 
ought  to  perform  it. — The  principles  we  profess 
are,  that  God  is  the  chief  good  ;  that  all  our  happi- 
ness consists  in  his  love,  and  therefore  it  should  be 
valued  and  sought  above  all  things ;  that  he  is  our 
only  Lord,  and  therefore  chiefly  to  be  served  ;  that 
we  must  love  him  wth  all  our  heart,  and  soul,  and 
strength  ;  that  our  great  business  in  the  world  is  to 
glorify  God,  and  obtain  salvation.  Are  these  doc- 
trines seen  in  our  practice  ?  or,  rather,  do  not  our 
works  deny  what  our  words  confess  ? — But,  howev- 
er our  assistances  and  principles  excite  us  to  our 
work,  we  are  sure  we  can  never  do  too  much.  Could 
we  "  do  all,  we  are  unprofitable  sen^ants ;"  much 
more  when  we  are  sure  to  fail  in  all.  No  man  can 
obey  or  serve  God  too  much.  Though  all  super- 
stition, or  service  of  our  own  devising,  may  be  called 
a  "  being  righteous  over  much  ;"  yet,  as  long  as  "we 
keep  to  the  rule  of  the  word,  we  can  never  be  righ- 
teous too  much.  The  world  is  mad  with  malice, 
when  they  think,  that  faithful  diligence  in  the 
service  of  Christ  is  foolish  singularity.  The  time 
is  near  when  they  will  easily  confess  that  God 
could  not  be  loved  or  served  too  much,  and  that 
no  man  can  be  too  busy  to  save  his  soul.    We  may 


124  THE  NECESSITY  OF  SEEKING 

easily  do  too  much  for  the  world,  but  we  cannot 
for  God. 

4.  Let  us  further  consider,  that  it  is  the  nature  of 
every  grace  io  promote  diligence^  that  trijiing  in  the 
way  to  heaven  is  lost  labour,  that  much  precious  time 
is  already  misspent,  and  that  in  proportion  to  our  lor 
hour  ivill  be  our  recompense. 

See  the  nature  and  tendency  of  every  grace.  If 
you  loved  God,  you  would  think  nothing  too  much 
that  you  could  possibly  do  to  serve  him,  and  please 
him  still  more.  Love  is  quick  and  impatient,  active 
and  observant.  If  you  love  Christ,  you  woidd  keep 
his  commandments,  nor  accuse  them  of  too  much 
strictness.  If  you  had  faith,  it  would  quicken  and 
encourage  you.  If  you  had  the  hope  of  glory,  it 
would,  as  the  spring  in  the  watch,  set  all  the  wheels 
of  your  souls  a-going.  If  you  had  the  fear  of  God, 
it  would  rouse  you  out  of  your  slothfulness.  If  you 
had  zeal,  it  would  inflame,  and  eat  you  up.  In 
what  degree  soever  thou  art  sanctified,  in  the  same 
degree  thou  wilt  be  serious  and  laborious  in  the 
work  of  God. — They  that  trifle  lose  their  labour. 
Many,  who,  like  Agrippa,  are  but  almost  Christians^ 
will  find,  in  the  end,  they  shall  be  but  almost  saved. 
If  two  be  running  in  a  race,  he  that  runs  slowest 
loses  both  prize  and  labour.  A  man  that  is  lifting 
a  weight,  if  he  put  not  sufficient  strength  to  it,  had 
as  good  put  none  at  all.  How  many  duties  have 
Christians  lost,  for  want  of  doing  them  thoroughly  ? 
"  Many  will  seek  to  enter  in,  and  shall  not  be  able," 
who,  if  they  had  striven,  might  have  been  able. 
Therefore,  put  to  a  little  more  diligence  and  strength, 
that  all  you  have  done  already  be  not  in  vain. — 
Besides,  is  not  much  precious  time  already  lost  ?  With 
some  of  us  childhood  and  youth  are  gone  ;  with 
some,  their  middle  age  also ;  and  the  time  before  us 
is  very  uncertain.  What  time  have  we  slept,  talked 
and  played  away,  or  spent  in  worldly  thoughts  and 
cares !  How  httle  of  our  work  is  done !  The  timo 
we  have  lost  cannot  be  recalled  ;  should  we  not, 
then,  redeem  and  improve  the  little  which  remains? 


THE  saints'  rest.  125 

If  a  traveller  sleep,  or  trifle  most  of  the  day,  he 
must  travel  so  much  faster  in  the  evening,  or  fall 
short  of  his  journey's  end. — Douht  not  but  the  rec- 
ompense will  be  according  to  your  labour.  The  seed 
which  is  buried  and  dead  Mill  bring  forth  a  plenti- 
ful harvest.  Whatever  you  do,  or  suffer,  everlasting 
rest  will  })ay  for  all.  There  is  no  repenting  of  la- 
bours or  sufferings  in  heaven.  Tliere  is  not  one  says, 
"Would  I  had  spared  my  })ains,  and  prayed  less, 
or  been  less  strict,  and  done  as  the  rest  of  my  neigh- 
bours !"  On  the  contrary,  it  will  be  their  joy  to  look 
back  upon  their  labours  and  tribulations,  and  to 
consider  how  the  mighty  power  of  God  brought 
tliem  through  all.  We  may  all  say,  as  Paul,  "I 
reckon  that  the  sufferings"  and  labours  "of  this 
present  time  are  not  worthy  to  be  compared  with 
the  glory  which  shall  be  revealed  in  us."  We  la- 
bour but  for  a  moment,  but  we  shall  rest  for  ever. 
^Vlio  would  not  put  forth  all  his  strength  for  one 
hour,  when,  for  that  hour's  work,  he  may  be  a  prince 
while  he  lives  ?  "  God  is  not  unrighteous,  to  forget 
our  work  and  labour  of  love."  Will  not  "  all  our 
tears  be  wiped  away,"  and  all  the  sorrow  of  our 
duties  be  then  forgotten  ? 

5.  Nor  does  it  less  descn^e  to  be  considered,  that 
striving  is  the  divinely  appointed  way  of  salvation, 
that  all  men  either  do  or  luill  approve  it,  that  the  best 
Christians  at  death  lament  their  negligence,  and  that 
heaven  itself  is  oflen  lost  for  want  of  striving,  but  is 
never  had  on  easier  terms. 

The  sovereign  wisdom  of  God  has  made  striving 
necessary  to  salvation.  Who  ls:nows  the  way  to 
heaven  better  than  the  God  of  heaven?  When 
men  tell  us  we  are  too  strict,  whom  do  they  accuse, 
God  or  us  ?  If  it  were  a  fault,  it  would  lie  in  him 
that  commands,  and  not  in  us  who  obey.  These 
are  the  men  that  ask  us,  whether  we  are  wiser 
than  all  the  world  besides  ;  and  yet  they  will  pre- 
tend to  be  wiser  than  God.  How  can  they  rec- 
oncile their  language  with  the  laws  of  God. 
"The  kingdom  of  heaven  suffereth  violence,  and 


126  THE  NECESSITY  OF  SEEKING 

tlie  violent  take  it  by  force.  Strive  to  enter  in  at 
the  strait  gate  ;  for  many  wMl  seek  to  enter  in,  and 
shall  not  be  able.  Whatsoever  thy  hand  findeth  to 
do,  do  it  witli  thy  might ;  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom  in  the  grave, 
whither  thou  goest.  Work  out  your  own  salvation 
with  fear  and  trembling.  Give  cUligence  to  make 
your  calling  and  election  sure.  If  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  the 
sinner  appear."  Let  them  bring  ail  the  seeming 
reasons  they  can  against  the  holy  violence  of  the 
saints ;  this  sufiiceth  me  to  confute  them  all,  thai 
God  is  of  another  mind,  and  he  hath  connnanded 
me  to  do  much  more  than  I  do ;  and  though  I  could 
see  no  other  reason  for  it.  Ins  will  is  reason  enough. 
Who  should  make  laws  for  us,  but  he  that  made 
us  ?  and  v/ho  should  poiut  out  tlie  way  to  heaven, 
but  he  that  must  bring  us  thither  ?  and  who  should 
fix  the  terms  of  salvation,  but  he  that  bestows  the 
gift  of  salvation  ?  So  that,  let  the  world,  the  flesh, 
or  the  devil,  speak  against  a  lioly,  laborious  life,  this 
is  my  answer,  God  hath  connnanded  it. — Nay,  there 
never  was,  nor  ever  will  be,  a  man,  but  will  approve 
such  a  hfe,  and  will  one  day  justify  the  diligence  of 
the  samts.  And  who  would  not  go  that  way,  which 
every  man  shall  finally  applaud  ?  True,  it  is  now 
"  a  way  every  where  spoken  against."  But,  let  me 
tell  you,  most  that  speak  against  it  in  their  judg- 
ments approve  of  it ;  and  those  that  are  now  against 
it  will  shortly  be  of  another  mind.  If  they  come 
to  heaven,  their  mind  must  be  changed  before  they 
come  there.  If  they  go  to  hell,  their  judgment  will 
then  be  altered,  whether  they  will  or  not.  Remem- 
ber this,  you  that  love  the  opinion  and  way  of  the 
multitude ;  why,  then,  will  you  not  be  of  the  opinion 
that  all  will  be  of?  Why  will  you  be  of  a  judgment, 
which  you  are  sure  all  of  you  shortly  to  change  .•* 
O  that  you  were  but  as  wise  in  this  as  those  in 
hell ! — Even  the  best  of  Christians,  ivhen  they  come  to 
die,  exceedinghj  lament  their  negligence.  They  then 
wish,  "  O  that  I  had  been  a  thousand  times  more 


THE  saints'  rest.  127 

holy,  more  heavenly,  more  laborious  for  my  soul  I 
The  world  accuses  me  for  doing  too  much,  but  my 
own  conscience  accuses  me  for  doing  too  httle.  It 
is  far  easier  bearing  the  scofts  of  the  world  than  the 
lashes  of  conscience.  I  had  rather  be  reproached 
by  the  devil  for  seeking  salvation,  than  reproved  of 
God  for  neglecting  it."  How  do  their  faihngs  thus 
wound  and  disquiet  them,  who  have  been  the  won- 
ders of  the  world  for  their  heavenly  conversation  I — 
It  is  for  want  of  diligence  that  heaven  itself  is  lost. 
When  they  that  have  "  heard  the  word,  and  anon 
with  joy  received  it,  and  have  done  many  things, 
and  heard"  the  ministers  of  Christ  gladly,  shall  yet 
perish,  should  not  this  rouse  us  out  of  our  security  ? 
How  far  hath  many  a  man  followed  Christ,  and  yet 
forsook  him,  when  all  worldly  interests  and  hopes 
were  to  be  renounced ! — God  hath  resolved,  that 
heaven  shall  not  be  had  on  easier  terms.  Rest  must 
always  follow  labour.  "  Without  holiness,  no  man 
shall  see  the  Lord."  Seriousness  is  the  very  thin':^ 
wherein  consists  our  sincerity.  If  thou  art  not  seri- 
ous, thou  art  not  a  Christian.  It  is  not  only  a  high 
degree  in  Christianity,  but  the  very  life  and  essence 
of  it.  As  fencers  upon  a  stage  differ  from  soldiers 
fighting  for  their  lives,  so  hypocrites  differ  from  se- 
rious Christians.  If  men  could  be  saved  without 
this  serious  diligence,  they  would  never  regard  it ; 
all  the  excellencies  of  God's  ways  would  never  en- 
tice them.  But  when  God  hath  resolved,  that,  with- 
out serious  diligence  here,  you  shall  not  rest  hereaf- 
ter, is  it  not  wisdom  to  exert  ourselves  to  the  ut- 
most ? 

6.  But,  to  persuade  thee,  if  possible,  reader,  to  be 
serious  in  thy  endeavours  for  heaven,  let  mc  add 
more  considerations.  As,  for  instance,  consider, — 
God  is  in  earnest  ivith  you ;  and  lohy  should  you  not 
be  so  icith  him  ?  In  his  commands,  his  threatenings, 
his  promises,  he  means  as  he  speaks.  In  his  judg- 
ments he  is  serious.  Was  he  not  so,  when  he 
drowned  the  world?  when  he  consumed  Sodom 
and  Gomorrah  "?    and  when  he  scattered  the  Jews  ? 


128  THE    NECESSITY    OF    SEEKING 

Is  it  time,  then,  to  trifle  with  God  ?  Jesus  Christ  was 
serious  in  purchasing  our  redemption.  In  teaching, 
lie  neglected  his  meat  and  drink  :  in  prayer,  he  con- 
tinued all  night :  in  doing  good,  his  friends  thought 
iiim  beside  himself:  in  suffering,  he  fasted  forty 
days,  was  tempted,  betrayed,  spit  upon,  buffeted, 
crowned  with  thorns,  sweat  drops  of  blood,  was  cru- 
cified, pierced,  died.  There  was  no  jesting  in  all 
this.  And  should  we  not  be  serious  in  seeking  our 
own  salvation  ? — The  Holy  Spirit  is  serious  in  so- 
liciting us  to  be  happy.  His  motions  are  frequent, 
pressing,  and  importunate.  "  He  striveth  with  us." 
He  is  grieved,  when  we  resist  him  ;  and  should  we 
not  be  serious,  then,  in  obeying,  and  yielding  to  his 
motions  ? — God  is  serious  in  hearmg  our  prayers, 
and  bestowing  his  mercies.  He  is  afflicted  with  us. 
He  "  regardeth  every  groan  and  sigh,  and  puts  every 
tear  into  his  bottle."  The  next  time  thou  art  in 
trouble,  thou  wilt  beg  for  a  serious  regard  of  thy 
prayers.  And  shall  we  expect  real  mercies,  when 
we  are  slight  and  superficial  in  the  work  of  God  ? — 
The  ministers  of  Christ  are  serious  in  exhorting  arid 
instructing  you.  They  beg  of  God,  and  of  you ;  and 
long  more  for  the  salvation  of  your  souls,  than  for 
any  worldly  good.  If  they  kill  themselves  with 
their  labour,  or  suffer  martyrdom  for  preaching  the 
gospel,  they  think  their  lives  are  well  bestowed,  so 
that  they  prevail  for  the  saving  of  your  souls.  And 
shall  other  men  be  so  painful  and  careful  for  your 
salvation,  and  you  be  so  careless  and  negligent  of 
your  own  ? — Hoio  diligent  and  serious  are  all  the  crea- 
tures in  serving  you  !  What  haste  makes  the  sun  to 
compass  the  world !  The  fountains  are  always 
flowing  for  thy  use  ;  the  rivers  still  running  ;  spring 
and  harvest  keep  their  times.  How  hard  does  thy 
ox  labour  for  thee  from  day  to  day  !  How  speedily 
does  thy  horse  travel  with  thee !  And  shalt  thou 
only  be  negligent  ?  Shall  all  these  be  so  serious  in 
serving  thee,  and  thou  so  careless  in  thy  service  to 
God  ? — The  servants  of  the  world  and  the  devil  are  se- 
rious and  diligent. — ^They  work  as  if  they  could  never 


THE  saints'  rest.  129 

do  enough  :  they  make  haste,  as  if  afraid  of  coming 
to  hell  too  late :  they  bear  down  ministers,  sermons, 
and  all  before  them.  And  shall  they  be  more  dili- 
gent for  danmation,  than  thou  for  salvation  ?  Hast 
thou  not  a  better  master,  sweeter  employment, 
greater  encouragements,  and  a  better  reward  ? — 
Tune  was  when  tlioiMvast  serious  thyself  in  serving 
Satan  and  the  flesh,  if  it  be  not  so  yet.  How  eager- 
ly didst  thou  follow  thy  sports,  thy  evil  company, 
and  suiful  delights  ?  And  wilt  thou  not  now  be  as 
earnest  and  violent  for  God  ?  You  are  to  this  day 
in  earnest  about  the  things  of  this  hfe.  If  you  are 
sick,  or  in  pain,  what  serious  complaints  do  you  ut- 
ter! If  you  are  poor,  how  hard  do  you  labour  for  a 
Hvelihood  !  And  is  not  the  business  of  your  salva- 
tion of  far  greater  moment  ? — There  is  no  jesting  in 
heaven  or  hell.  The  saints  have  a  real  happiness, 
and  the  damned  a  real  misery.  There  are  no  remiss 
or  sleepy  praises  in  heaven,  nor  such  lamentations 
in  hell.  All  these  are  in  earnest.  When  thou, 
reader,  shalt  come  to  death  and  judgment,  O  what 
deep,  licart-])iercing  thoughts  wilt  thou  have  of  eter- 
nity !  Methinks  I  foTcsee  thee  already  astonished 
to  think  how  thou  coiildst  possibly  make  so  light  of 
these  things.  Methinks  I  even  hear  thee  crying  out 
of  thy  stupidity  and  madness. 

And  now,  reader,  having  laid  down  these  undeni- 
able arguments,  I  do,  in  tlie  name  of  God,  demand 
thy  resolulion :  wilt  thou  yield  obedience,  or  not  ?  I 
am  confident  thy  conscience  is  convinced  of  thy  du- 
ty. Barest  thou  now  go  on  in  thy  common,  careless 
course,  against  the  plain  evidence  of  reason,  and 
conmiands  of  God,  and  against  the  light  of  thy  OAvn 
conscience  ?  Barest  thou  live  as  loosely,  sin  as 
boldly,  and  pray  as  seldom,  as  before  ?  Barest  thou 
profane  the  Sabbath,  sliglit  the  service  of  God,  and 
think  of  thine  everlasting  state,  as  carelessly  as  be- 
fore ?  Or  dost  thou  not  rather  resolve  to  "  gird  up 
the  loins  of  thy  mind,"  and  set  thyself  wholly  to  tho 
work  of  thy  salvation,  and  break  through  the  oppo- 
sitions, and  slight  the  scoffs  and  persecutions  of  the 


130  THE    NECESSITY    OF    SEEKING 

world,  and  "  lay  aside  every  weight,  and  the  sin 
which  doth  so  easily  beset  thee,  and  run  with  pa- 
tience the  race  that  is  set  before  thee  ?"  I  hope 
these  are  thy  full  resolutions.  Yet,  because  I  know 
the  obstinacy  of  the  heart  of  man,  and  because  I  am 
solicitous  tliy  soul  might  live,  I  once  more  entreat 
thy  attention  to  the  following  questions  ;  and  I  com- 
mand thee  from  God,  that  thou  stifle  not  thy  con- 
science, nor  resist  conviction ;  but  answer  them 
faithfully,  and  obey  accordingly.  •  If,  by  being  dili- 
gent in  godhness,  you  could  grow  rich,  get  honour 
or  preferment  in  tlie  world,  be  recovered  from  sick- 
ness, or  live  for  ever  in  prosperity  on  earth,  what 
lives  would  you  lead,  and  what  pains  would  you 
take  in  the  service  of  God  ?  And  is  not  the  saints' 
rest  a  more  excellent  happiness  than  all  this  ?  If  it 
were  felony  to  break  the  Sabbath,  neglect  secret  or 
family  worship,  or  be  loose  in  your  lives,  what  man- 
ner of  persons  would  you  then  be  ?  And  is  not  eter 
nal  death  more  terrible  than  temporal  ?  li'God  usu- 
ally punished  v/ith  some  present  judgment  every  act 
of  sin,  as  he  did  the  lie  of  Ananias  and  Sapphira, 
vhat  kind  of  lives  would  you  lead  ?  And  is  not  eter- 
•lal  wrath  far  more  terrible  ? — If  one  of  your  ac- 
quaintance should  come  from  the  dead,  and  tell  you 
diat  he  suffered  the  torments  of  hell  for  those  sins 
you  are  guilty  of,  what  manner  of  persons  would 
you  be  afterwards  ?  How  much  more  should  the 
warnings  of  God  affright  you  ? — If  you  knew  that 
this  were  the  last  day  you  had  to  live  in  the  v/orld, 
how  woidd  you  spend  it  ?  And  you  know  not  but  it 
may  be  your  last,  and  are  sure  your  last  is  rear. — 
If  you  had  seen  tlie  general  dissolution  of  the  world, 
and  all  the  pomp  and  glory  of  it  consumed  to  ashes, 
what  would  such  a  sight  persuade  thee  to  do  ?  Such 
a  sight  you  shall  certainly  see. — If  you  had  seen  the 
judgment-seat,  and  the  books  opened,  and  the 
wicked  stand  trembling  on  the  left  hand  of  the 
Judge,  and  the  godly  rejoicing  on  the  right  hand, 
and  their  different  sentences  pronounced,  what  j)er- 
sons  would  you  have  been  after  such  a  sight !    This 


THE    saints'   rest.  131 

Bight  you  shall  one  clay  surely  see. — If  you  had  seen 
hell  open,  and  all  the  damned  there  in  their  ease- 
less  torments  ;  also  lieaven  opened,  as  Stephen  did, 
and  ail  the  saints  there  triumphing  in  glory  ;  what  a 
life  would  you  lead  after  such  sights !  These  you 
will  see  before  it  be  long. — If  you  had  laid  in  hell 
but  one  year,  or  one  day,  or  hour,  and  the-re  felt  the 
torments  you  now  hear  of,  how  seriously  would  you 
then  speak  of  hell,  and  pray  against  it !  And  will 
you  not  take  God's  word  for  the  truth  of-this,  except 
you  feel  it? — Or,  if  you  had  possessed  the  glory  of 
heaven  but  one  year,  what  pains  would  you  take 
rather  than  l)e  deprived  of  such  incomparable  glory. 
— Thus  I  have  said  enough,  if  not  to  stir  up  the  sin- 
ner to  a  serious  working  out  his  salvation,  yet  at 
least  to  silence  him,  and  leave  him  inexcusable  at 
the  judgment  of  God.  Only  as  we  do  by  our  friends 
when  they  are  dead,  and  our  words  and  actions  can 
do  them  no  good,  yet,  to  testify  our  affection  for  them, 
we  weep  and  mourn,  so  will  I  also  do  for  these  un- 
happy souls.  It  makes  my  heart  tremble,  to  think 
how  they  will  stand  before  the  Lord,  confounded 
and  speechless !  When  he  shall  say,  "  Was  the 
world,  or  Satan,  a  better  friend  to  you  than  I  ?  Or 
had  they  done  for  you  more  than  I  had  done  ?  Try 
now  whether  they  will  save  you,  or  recompense  you 
for  the  loss  of  heaven,  or  be  as  good  to  you  as  I 
would  have  been" — what  will  the  wretched  sinner 
answer  to  any  of  this  ?  But,  though  man  will  not 
hear,  we  may  hope  in  s})eaking  to  God.  "  O  thou 
that  didst  weep  and  groan  in  spirit  over  a  dead  Laz- 
arus, pity  these  dead  and  senseless  souls,  till  they 
are  able  to  weep  and  groan  in  pity  to  themselves ! 
As  thou  hast  bid  thy  servants  speak,  so  speak  now 
thyself!  They  will  hear  thy  voice  speaking  to  their 
hearts,  who  will  not  hear  mine  speaking  to  their 
ears.  Lord,  thou  hast  long  knocked  at  these  hearts 
in  vain  ;  now  break  the  doors,  and  enter  in  !" 

To  show  the  godly  why  they,  above  all  men, 
should  be  laborious  for  heaven,  I  desire  to  ask  them. 
What  manner  of  persons  should  those  be,  whom 


132  OUR    TITLE    TO 

God  hath  chosen  to  be  vessels  of  mercy  ?  who  have 
felt  the  smart  of  their  negligence  m  their  new  birth, 
in  their  troubles  of  conscience,  in  their  doubts 
and  fears,  and  in  other  sharp  afflictions?  who 
have  often  confessed  their  sins  of  negligence  to 
God  in  prayer?  who  have  bound  themselves  to 
God  by  so  many  covenants  ?  What  manner  of  per- 
sons should  they  be,  who  are  near  to  God,  as  the 
children  of  his  family !  wlio  have  tasted  such  sweet- 
ness in  diligent  obedience  I  who  are  many  of  them 
so  uncertain  what  shall  everlastingly  become  of  their 
souls !  What  manner  of  persons  should  they  be  in 
holiness,  whose  sanctification  is  so  imperfect !  whose 
lives  and  duties  are  so  important  to  the  saving  or 
destroying  a  multitude  of  souls  !  and  on  whom  the 
glory  of  the  great  God  so  much  depends ! — Since 
these  things  are  so,  I  charge  thee,  Christian,  in  thy 
Master's  name,  to  consider,  and  resolve  the  question, 
*'  What  manner  of  persons  ought  we  to  be  in  all 
holy  conversation  and  godliness  ?"  And  let  thy  life 
answer  the  question  as  well  as  thy  tongue. 


CHAPTER  VIII. 

Hoiv  to  discern  our  Title  to  the  Saints'  Rest. 

Self-examination  urged,  1.  From  the  possibility  of  arriving  at  a  cer- 
tainlj' ;  2.  From  the  liinderanccs  whicli  will  be  thrown  in  our  way 
by  Satan,  sinners,  our  own  hearts,  and  many  other  causes  ;  3.  From 
considering  how  easy,  comuioii,  and  dangerous  it  is  to  be  mistaken  ,. 
that  trying  will  not  be  so  painful  as  the  neglect  •,  that  God  will  soon 
try  us,  and  that  to  try  ourselves  will  bo  profitable.  4,  Directions 
how  to  try.  5.  Marks  for  trial,  particularly.  Do  wc  make  God  our 
chief  good  .''  Do  we  heartily  accept  of  Christ  for  our  Lord  and  Sa- 
viour ? 

Is  there  such  a  glorious  rest  so  near  at  hand  ? 
and  shall  none  enjoy  it  but  the  people  of  God  ? 
What  mean  most  of  the  world,  then,  to  live  so  con- 
tentedly without  assurance  of  their  interests  in  this 
1-est,  and  neglect  the  trying  of  their  title  to  it  ?  When 


THE  saints'  rest.  133^ 

the  Lord  has  so  fully  opened  the  blessedness  of  tliat 
kingdom,  which  none  but  obedient  behevers  shall 
possess ;  and  so  fully  ex])rcsse(l  those  torments, 
which  tlie  rest  of  the  world  must  eternally  suffer  ; 
methinks  they  that  believe  this  to  be  certainly  true, 
should  never  be  at  any  quiet  in  themselves,  till  they 
were  fully  assured  of  their  being  heirs  of  the  king- 
dom. Lord,  what  a  strange  madness  is  this,  that 
men,  who  know  they  nuist  presently  enter  upon 
unchangeable  joy  or  pain,  should  yet  live  as  uncer- 
tain what  shall  be  their  doom,  as  if  they  had  never 
heard  of  any  such  state  ;  yea,  and  hve  as  quietly 
and  merrily  in  this  uncertainty,  as  if  all  were 
made  sure,  and  there  were  no  danger !  Are  these 
men  alive  or  dead  ?  Are  they  awake  or  asleep  ? 
What  do  they  think  oh  ?  Where  are  their  liearts  ? 
If  they  have  but  a  weighty  suit  at  law,  how  careful 
are  they  to  know  whether  it  will  go  for  or  against 
them  ?  If  they  were  to  be  tried  for  their  lives  at  an 
earthly  bar,  how  careful  would  they  be  to  know 
whether  they  should  be  saved  or  condenuied, 
especially  if  their  care  might  surely  save  them  !  If 
they  be  dangerously  sick,  they  will  inquire  of  the 
physician.  What  think  you,  sir,  shall  I  escape,  or 
not?  But  in  the  business  of  their  salvation,  they  are 
content  to  be  uncertain.  If  you  ask  most  men  "  a 
reason  of  the  hope  that  is  in  them,"  they  will  say, 
"  Because  God  is  merciful,  and  Christ  died  for  sin- 
ners," and  the  hke  general  reasons,  which  any  man 
in  the  world  may  give  as  well  as  they  :  but  put  them 
to  prove  their  interest  in  Christ,  and  in  the  saving 
mercy  of  God,  and  they  can  say  nothing  to  the  pur- 
pose. If  God  or  man  should  say  to  them.  What 
case  is  thy  soul  in,  man  ?  Is  it  regenerate,  sancti- 
fied, and  pardoned,  or  not  ?  he  would  say^  as  Cain 
of  Abel,  "  I  know  not ;  am  I  my  soul's  keeper  ?  I 
hope  well ;  I  trust  God  with  my  soul ;  I  shall  speed 
as  well  as  other  men  do  ;  I  thank  God,  I  never  made 
any  doubt  of  my  salvation."  Thou  hast  cause  to 
doubt,  because  thou  never  didst  doubt ;  and  yet 
more,  because  thou  hast  been  so  careless  in  thy 


134  OUR    TITLE    TO 

confidence.  What  do  thy  exi)ressions  discover,  but 
a  wilful  neglect  of  thy  own  salvation  ?  as  a  ship- 
master that  should  let  his  vessel  alone,  and  say,  "  I 
will  venture  it  among  the  rocks,  and  waves,  and 
winds ;  I  will  trust  God  with  it ;  it  will  speed  as 
well  as  other  vessels."  What  horrible  abuse  of 
God  is  this,  to  pretend  to  trust  God,  to  cloak  their 
own  wilful  negligence  !  If  thou  didst  really  trust 
God,  thou  wouldst  also  be  ruled  l)y  him,  and  trust 
him  in  his  own  appointed  way.  He  requires  thee  to 
give  "  dihgence  to  make  thy  calling  and  election 
sure,"  and  so  trust  him.  He  hath  marked  thee  out 
a  way  in  Scripture,  by  which  thou  art  charged  to 
search  and  try  thyself,  and  mayst  arrive  at  certain- 
ty. Were  he  not  a  foolish  traveller,  that  would  hold 
on  his  way,  when  he  does  not  know  whether  he  be 
riglit  or  wrong  ;  and  say,  "  I  hope  I  am  riglit ;  I  will 
go  on,  and  trust  in  God  ?"  Art  thou  not  guilty  of 
this  folly  in  thy  travels  to  eternity  ?  not  consider- 
ing that  a  little  serious  inquiry,  whether  thy  way  be 
right,  might  save  thee  a  great  deal  of  labour,  which 
thou  bestowest  in  vain,  and  must  undo  again,  or 
else  thou  wilt  miss  of  salvation,  and  undo  thyself. 

How  canst  thou  think  or  speak  of  the  great  God 
without  terror,  as  long  as  thou  art  uncertain  whether 
he  be  thy  father,  or  thy  enemy,  and  knowest  not  but 
all  his  perfections  may  be  employed  against  thee  ? 
or  of  Jesus  Christ,  when  thou  knowest  not  whether 
his  blood  hath  purged  thy  soul ;  whether  lie  will 
condemn  or  acquit  thee  in  judgment;  or  whether 
he  be  the  foundation  of  thy  happiness,  or  a  stone  of 
stumbling  to  break  thee,  and  grind  thee  to  powder? 
How  canst  thou  open  the  Bible,  and  read  a  chapter, 
but  it  should  terrify  thee  ?  Methinks  every  leaf 
should  be  to  thee  as  Belshazzar's  writing  on  the  wall, 
except  only  that  which  draws  thee  to  try  and  re- 
form. If  thou  rcadest  the  promises,  thou  knowest 
not  whether  they  shall  be  fulfilled  to  thee.  If  thou 
rsadcst  the  thrpatenings,  for  any  thing  thou  know- 
est, thou  readest  thy  own  sentence.  No  wonder 
thou  art  an  enemy  to  plain  preaching,  and  say  of 


THE  saints'  rest.  135 

the  minister,  as  Ahab  of  the  prophet,  "  I  hate  him, 
for  he  doth  not  prophesy  good  concerning  nie,  but 
evil."  How  canst  tlioii  without  terror  join  in  prayer  ? 
WJien  thou  receivest  the  sacrament,  tliou  knowest 
not  whether  it  be  thy  bane  or  bhss.  What  comfort 
canst  thou  find  in  thy  friends,  and  honours,  and 
houses,  and  lands,  till  thou  knowest  thou  hast  the 
love  of  God  with  them,  and  shalt  have  rest  with 
liim  when  thou  leavest  tliem  ?  Ofier  a  prisoner,  be- 
fore he  knows  his  sentence,  either  music,  or  clothes, 
or  preferment ;  wliat  are  tliey  to  him,  till  he  knows 
he  shall  escape  with  his  life  ?  for,  if  he  knows  he 
must  die  the  next  day,  it  will  be  small  comfort  to  die 
rich  or  honourable.  Methinks  it  should  be  so  with 
thee,  till  thou  knowest  thy  eternal  state.  When 
thou  liest  down  to  take  thy  rest,  methinks  the  un- 
certainty of  thy  salvation  should  keep  thee  waking, 
or  amaze  thee  in  thy  dreams,  and  trouble  thy  sleep. 
Doth  it  not  grieve  thee  to  see  the  people  of  God  so 
comfortable  in  their  way  to  glory,  when  thou  hast 
no  good  liope  of  ever  enjoying  it  thyself.^  How 
canst  thou  think  of  thy  dying  hour  ?  Thou  know- 
est it  is  near,  and  there  is  no  avoiding  it,  nor  any 
medicine  found  out  that  can  prevent  it.  If  thou 
shouldst  die  this  day,  (and  who  "  knows  what  a  day 
may  bring  forth  ?")  thou  art  not  certain  v.iiether 
thou  shalt  go  to  heaven  or  hell.  And  canst  thou  be 
merry,  till  thou  art  got  out  of  this  dangerous  state  ? 
What  shift  dost  thou  make  to  preserve  thy  heart 
from  horror,  when  thou  rememberest  the  great 
judgment-day,  and  everlasting  flames  ?  When  thou 
Izearest  of  it,  dost  thou  not  tremble,  as  Felix  ?  If  the 
"  keepers  shook,  and  became  as  dead  men,  when 
they  saw  the  angel  come  and  roll  back  the  stone 
from  Christ's  sepulclire,"  how  canst  thou  think  of 
hving  in  hell  with  devils,  till  thou  hast  some  well- 
grounded  assurance  that  thou  shalt  escape  it  ?  Thy 
bed  is  very  soft,  or  thy  heart  is  very  hard,  if  thou 
canst  sleep  soundly  in  this  uncertain  case. 

If  this  general  uncertainty  of  the  world  about  their 
salvation  were  remediless,  then  must  it  be  borne  as 


136  OUR    TITLE    TO 

Other  unavoidable  miseries.  But,  alas !  the  common 
cause  is  wilful  negligence.  Men  will  not  he  per- 
suaded to  use  the  remedy.  The  great  means  to  con- 
quer this  uncertainty  is  self-examination,  or  the  se- 
rious and  diligent  trying  of  a  man's  heart  and  state 
by  the  rule  of  Scripture.  Either  men  understand 
not  the  nature  and  use  of  this  duty,  or  else  they  will 
not  be  at  the  pains  to  try.  Go  through  a  congrega- 
tion of  a  thousand  men,  and  how  few  of  them  shall 
you  meet  with,  that  ever  bestowed  one  hour  in  all 
their  lives  in  a  close  examination  of  their  title  to 
heaven  !  Ask  your  own  conscience,  reader,  when 
was  the  time,  and  where  was  the  place,  that  ever 
you  solemnly  took  your  heart  to  task,  as  in  the  sight 
of  God,  and  examined  it  by  Scripture,  whether  it  be 
renewed  or  not ;  whether  it  be  holy  or  not ;  whether 
it  be  set  most  on  God  or  the  creatures,  on  heaven  or 
earth.  And  when  did  you  follow  on  this  examina- 
tion till  you  had  discovered  your  condition,  and 
passed  sentence  on  yourself  accordingly  ?  But  be- 
cause this  is  a  work  of  so  high  importance,  and  so 
commonly  neglected,  I  will  therefore  show — that  it 
is  possible,  by  trying,  to  come  to  a  certainty  ; — what 
hinders  men  from  trying  and  knowing  their  state ; — 
then  ofter  motives  to  examine — and  directions  ; — 
together  with  some  marks  out  of  Scripture,  by  which 
you  may  tiy,  and  certainly  know,  whether  you  are 
the  people  of  God  or  not. 

1.  Scripture  shows,  that  the  certainty  of  salvation 
may  he  attained,  and  ought  to  he  laboured  for,  when  it 
tells  us  so  frequently,  that  the  saints  before  us  have 
known  their  justification  and  future  salvation :  when 
it  declares,  that  "  whosoever  believeth  in  Christ 
shall  not  perish,  but  have  everlasting  life ;"  which 
it  would  be  in  vain  to  declare,  if  we  cannot  know 
ourselves  to  be  believers  or  not :  when  it  makes  such 
a  wide  difference  between  the  children  of  God  and 
the  children  of  the  devil :  when  it  bids  us  "  give 
tiiligence  to  make  our  calling  and  election  sure ;" 
and  earnestly  urges  us  to  "  examine,  prove,  knov^ 
our  own  selves,  whether  we  be  in  the  faith,  and 


THE  saints'  rest.  137 

whether  Jesus  Christ  be  in  us,  except  we  be  repro- 
bates :"  also  wlien  its  j)recepts  require  us  to  rejoice 
always,  to  call  God  our  Fatlier,  to  live  in  his  praises, 
to  love  Christ's  appeariii*,^,  to  wish  that  he  may  conic 
quickly,  and  to  comfort  ourselves  with  the  mention 
of  it.  But  who  can  do  any  of  these  heartily,  that  is 
not,  in  some  measure,  sure  that  he  is  the  child  of 
God? 

2.  Among  the  many  hinderances  which  keep  men 
from  self-examination,  we  cannot  doubt  but  Satan 
will  do  his  part.  If  all  the  })Ower  he  hath,  or  all  the 
means  and  instruments  he  can  employ,  can  do  it,  he 
will  be  sure  above  all  duties  to  keep  you  from  this. 
He  is  loath  the  godly  should  have  the  joy,  assu- 
rance, and  advantage  against  corruption,  which  the 
faithful  performance  of  self-examination  would  pro- 
cure them.  As  for  the  ungodly,  he  knows,  if  they 
should  once  earnestly  examine,  they  would  iind  out 
his  deceits,  and  their  own  danger,  and  so  be  very 
likely  to  escape  him.  How  could  he  get  so  many 
millions  to  hell  willingly,  if  they  knew  they  were 
going  thither  ?  And  how  could  they  avoid  knowing 
It,  if  they  did  but  thoi-oughly  try ;  having  such  a 
clear  light  and  sure  rule  in  the  Scripture  to  dis- 
cover it  ?  If  the  snare  be  not  liid,  the  bird  will 
escape  it.  Satan  knows  how  to  angle  for  souls  better 
than  to  show  them  the  hook  and  line,  or  fright  them 
away  with  a  noise,  or  with  his  own  appearance. 
Therefore  he  labours  to  keep  them  from  a  searching 
ministry  ;  or  to  keep  the  minister  from  helping  them 
to  search,  or  to  take  off  the  edge  of  the  word,  that 
it  may  not  pierce  and  divide  ;  or  to  turn  away  their 
thoughts  ;  or  to  possess  them  with  prejudice.  Sa- 
tan knows  when  the  minister  has  provided  a  search- 
;ng  sermon,  fitted  to  the  state  and  necessity  of  a 
hearer ;  and  therefore  he  will  keej)  him  away  that 
da}'^,  if  it  be  possible  ;  or  cast  him  into  a  sleep  ;  or 
steal  away  the  word  by  the  cares  and  talk  of  the 
world  ;  or  some  way  prevent  its  operation. 

Another  great  hinderance    to    self-examinatiou 
arises  from  wicked  men.    Their  examples ;  their 
12 


138  OUR   TITLE    TO 

merry  company  and  discourse  ;  their  continually  in- 
sisting on  worldly  concerns  ;  their  raillery  and  scoffs 
at  godly  persons ;  also  their  persuasions,  allurements^ 
and  threats,  are  each  of  them  exceedingly  great 
temptations  to  security.  God  doth  scarcely  ever 
open  the  eyes  of  a  poor  sinner,  to  see  that  his  way 
is  wrong,  but  presently  there  is  a  multitude  of  Sa- 
tan's apostles  ready  to  deceive  and  settle  liim  again 
in  the  quiet  possession  of  his  former  master. 
"  What !"  say  they,  "  do  you  make  a  doubt  of  your 
salvation,  who  have  lived  so  well,  and  done  nobody 
any  harm  ?  God  is  merciful ;  and  if  such  as  you 
shall  not  be  saved,  God  help  a  great  many  !  What 
do  you  think  of  all  your  forefathers  ?  And  what 
will  become  of  all  yoiu*  friends  and  neighbours  that 
live  as  you  do  ?  Will  they  all  be  damned  ?  Come, 
come,  if  you  hearken  to  these  preachers,  they  will 
drive  you  out  of  your  wits.  Are  not  all  men  sin- 
ners ?  and  did  not  Christ  die  to  save  sinners  ? 
Never  trouble  your  head  with  these  thoughts,  and 
you  shall  do  well."  O  how  many  thousands  have 
such  charms  kept  asleep  in  deceit  and  security,  till 
death  and  hell  have  awakened  them !  The  Lord 
calls  to  the  sinner,  and  tells  him,  "  The  gate  is  strait, 
the  way  is  narrow,  and  few  find  it :  try  and  ex- 
amine ;  give  diligence  to  make  siu-e."  The  world 
cries,  "  Never  doubt,  never  trouble  yourselves  with 
tliese  thoughts."  In  this  strait,  sinner,  consider,  it 
is  Christ,  and  not  your  forefathers,  or  neighbours,  or 
friends,  that  must  judge  you  at  last ;  and,  if  Christ 
condemn  you,  these  cannot  save  you :  therefore 
common  reason  may  tell  you,  that  it  is  not  from  the 
words  of  ignorant  men,  but  from  the  woi-d  of  God, 
you  must  fetch  your  hopes  of  salvation.  When 
Ahab  would  inquire  among  the  multitude  of  flatter- 
ing prophets,  it  was  his  death.  They  can  flatter 
men  into  the  snare,  but  they  cannot  tell  how  to  bring 
tliem  out.  "  Let  no  man  deceive  you  with  vain 
words ;  for  because  of  these  things  cometh  the  wrath 
of  God  upon  the  children  of  disobedience  :  be  not 
ye  therefore  partalvers  with  them." 


THE  saints'  rest.  139 

But  the  greatest  hinderances  are  in  men's  own 
hearts. — Some  are  so  ignorant,  that  they  know  not 
what  self-cxammation  is,  nor  wliat  a  minister  means 
when  he  persuadeth  them  to  try  themselves :  or  they 
know  not  that  there  is  any  necessity  lor  it,  but  think 
every  man  is  bound  to  bchevc  that  his  sins  are  par- 
doned, whether  it  be  true  or  false,  and  that  it  is  a 
great  fault  to  make  any  question  of  it :  or  they  do 
not  think  that  assurance  can  be  attained ;  or  that 
there  is  any  great  difference  between  one  man  and 
another,  but  that  we  are  all  Christians,  and  there- 
fore need  not  trouble  ourselves  any  further ;  or  at 
least  they  know  not  wherein  the  difference  lies. 
They  have  as  gross  an  idea  of  regeneration  as  Nico- 
demus  had. — Some  will  not  believe  that  God  will 
ever  make  such  a  difference  betwixt  men  in  the  life 
to  come,  and  therefore  will  not  search  themselves, 
whether  they  differ  here. — Some  are  so  stupified, 
say  what  we  can  to  them,  that  they  lay  it  not  to 
heart,  but  give  us  the  hearing,  and  there  is  the  end. 
— Some  are  so  possessed  with  self-love  and  pride, 
that  they  will  not  so  much  as  suspect  they  are  in 
danger  ;  like  a  proud  tradesman,  who  scorns  the 
prudent  advice  of  casting  up  his  books ;  as  fond 
parents  will  not  believe  or  hear  any  evil  of  their 
children. — Some  are  so  guilty,  that  they  dare  not 
try,  and  yet  they  dare  venture  on  a  more  dreadful 
trial. — Some  are  so  in  love  with  sin,  and  so  dislike 
the  way  of  God,  that  they  dare  not  try  their  ways, 
lest  they  be  forced  from  the  course  they  love  to 
tliat  which  they  loathe. — Some  are  so  resolved  never 
to  change  their  present  state,  that  they  neglect  ex- 
amination as  a  useless  thing.  Before  they  will  seek 
a  new  way,  when  they  have  hved  so  long,  and  gone 
so  far,  they  will  put  their  eternal  state  to  the  ven- 
ture, come  of  it  what  will.  Many  men  are  so  busy 
in  the  world,  that  they  cannot  set  themselves  to  the 
trying  their  title  to  heaven.  Others  are  so  clogged 
with  slothfulness  of  spirit,  that  they  will  not  be  at 
die  pains  of  an  hour's  examination  of  their  own 
hearts. — But  the  most  common  and  dangerous  im- 


liO  OUR    TITLE    TO 

pediment  is,  that  folse  faith  and  hope,  coininonly 
called  presumption,  which  bears  up  the  hearts  of 
the  greatest  part  of  the  world,  and  so  keeps  them 
from  suspecting  their  danger. 

And  if  a  man  should  break  through  all  these  hin- 
derances,  and  set  upon  the  duty  of  self-examination, 
yet  assurance  is  not  presently  attained.  Too  many 
deceive  themselves  in  their  inquiries  after  it,  through 
one  or  other  of  the  following  causes:  there  is  such 
confusion  and  darkness  in  the  soul  of  man,  especial- 
ly of  an  unregenerate  man,  that  he  can  scarcely  tell' 
what  he  doth,  or  what  is  in  him.  As  in  a  house, 
where  nothing  is  in  its  proper  place,  it  will  be  diffi- 
cult to  find  what  is  wanted,  so  it  is  in  the  heart 
where  all  things  are  in  disorder.  Most  men  accus- 
tom themselves  to  be  strangers  at  home,  and  too 
little  observe  the  temper  and  motions  of  their  OAvn 
hearts. — Many  are  resolved  what  to  judge  before 
they  try;  like  a  bribed  judge,  who  examines  as  if 
he  would  judge  uprightly,  when  he  is  previously  re- 
solved which  way  the  cause  shall  go.  Men  are 
partial  in  their  own  cause  ;  ready  to  think  their  great 
sins  small,  and  their  small  sins  none  ;  their  gifts  of 
nature  to  be  the  Avork  of  grace,  and  to  say,  "  All 
these  have  I  kept  from  my  youth  ;"  I  am  rich,  and 
increased  in  goods,  and  have  need  of  nothing.  Most 
men  search  but  bj'-the  halves.  If  it  will  not  easily 
and  quickly  be  done,  they  are  discouraged,  and  leave 
off.  They  try  themselves  by  false  marks  and  rules ; 
not  knowing  wherein  the  truth  of  Christianity  doth 
consist ;  some  looking  beyond,  and  some  short  of 
the  Scripture  standard.  And  frequently  they  mis- 
carry in  this  work  by  attempting  it  in  their  own 
strength.  As  some  expect  the  Spirit  should  do 
it  without  them,  so  others  attempt  it  themselves, 
without  seeking  or  expecting  the  help  of  the  Spirit. 
Both  these  will  certainly  miscarry  in  their  assurance. 

Some  other  hinderances  keep  even  true  Christians 
from  comfortable  certainty.  As,  for  instance  : — The 
weakness  of  grace.  Small  things  are  hardly  dis- 
cerned.    Most  Christians  content  themselves  with  a 


THE    saints'    rest.  141 

small  measure  of  grace,  and  do  not  follow  on  to 
sniritual  strength  and  manhood.  The  chief  remedy 
lor  siicli  would  he  to  Ibllow  on  their  duty,  till  their 
grace  he  increased.  Wait  upon  God  in  tJie  use  of 
his  prescrihed  means,  and  he  w  ill  undouhtcdly  hless 
you  with  increase.  O  that  Christians  would  hestow 
•most  of  that  time  to  gelthig  more  grace,  which  they 
bestow  in  anxious  doubtings  whether  they  have  any 
or  none  ;  and  lay  out  those  serious  affections  in  pray- 
ing for  more  grace,  which  they  bestow  in  fruitless 
complaints  !  I  beseech  thee.  Christian,  take  this  ad- 
vice as  from  God ;  and  then,  when  thou  believest 
strongly,  and  lovest  fervently,  thou  canst  no  more 
doubt  of  thy  faith  and  love,  than  a  man  that  is  verj^ 
hot  can  doubtof  his  warmth,  or  a  man  that  is  strong 
and  lusty  can  doubt  of  his  being  alive. — Christians 
hinder  their  own  comfort  hy  looking  more  at  signs, 
which  tell  them  what  they  are,  than  at  precepts, 
which  tell  tliem  what  they  should  do ;  as  if  their 
present  case  nuist  needs  be  their  everlasting  case ; 
and  if  they  be  now  un})ardoned,  there  were  no  rem- 
edy. AVere  he  not  mad,  that  would  lie  weeping 
because  he  is  not  pardoned,  when  his  prince  stands 
by  all  the  while,  offering  him  a  pardon,  and  ])ersuad- 
ing  him  to  accept  of  it?  Justifying  faith.  Christian, 
is  not  thy  persuasion  of  God's  special  love  to  thee, 
but  thy  accepting  Christ  to  make  thee  lovely.  It  is 
far  better  to  accept  Christ  as  offered,  than  spend  so 
much  time  in  doubting  whether  we  have  Christ  or 
not. — Another  cause  of  distress  to  Christians  is,  their 
mistaking  assurance  for  the  joy  that  sometimes  ac- 
companies it ;  as  if  a  child  should  take  himself  for 
a  son  no  longer  than  while  he  sees  tbe  smiles  of  his 
father's  face,  or  liears  the  comfortable  expressions  of 
his  mouth  ;  and  as  if  the  father  ceased  to  be  a  father 
whenever  he  ceased  those  smiles  and  speeches. — 
The  trouble  of  souls  is  also  increased  by  their  not 
knowing  the  ordinary  way  of  God's  conveying  com- 
fort. They  think  they  have  nothing  to  do  but  to 
wait  when  God  will  bestow  it.  But  they  must 
knoAv,  that  the  matter  of  their  comfort  is  in  the 


142  OUR   TITLE    TO 

promises,  and  thence  they  must  fetch  it  as  often  as 
they  expect  it,  by  daily  and  dihgently  meditating 
upon  the  promises ;  and  in  this  way  they  may  ex- 
pect the  Spirit  will  communicate  comfort  to  their 
souls.  The  joy  of  the  promises,  and  the  joy  of  the 
Holy  Ghost,  are  one  :  add  to  this,  their  expecting  a 
greater  measure  of  assurance  than  God  usually  be- 
stows. As  long  as  they  have  any  doubting,  they 
think  they  have  no  assurance.  They  consider  not 
that  there  are  many  degrees  of  certainty.  While 
they  are  here,  they  shall  "  know  but  in  part." — And 
also,  their  deriving  their  comfort  at  first  from  insuf- 
ficient grounds.  This  may  be  the  case  of  a  gracious 
soul,  who  hath  better  grounds,  but  doth  not  see 
tliem.  As  an  infant  hath  life  before  he  knoweth  it, 
and  many  misapprehensions  of  himself  and  other 
tilings,  yet  it  will  not  follow  that  he  hatli  no  life.  So 
when  Christians  find  a  flaw  in  their  first  comforts, 
tliey  are  not  to  judge  it  a  flaw  in  their  safety. — Many 
continue  under  doubting,  through  the  exceeding 
weakness  of  their  natural  parts.  Many  honest 
hearts  have  weak  heads,  and  know  not  how  to  per- 
form the  work  of  self-trial.  They  will  acknowledge 
the  premises,  and  yet  deny  the  apparent  conclusion. 
If  God  do  not  some  other  way  supply  the  defect  of 
their  reason,  I  see  not  how  they  should  have  clear 
and  settled  peace.  One  great  and  too  common 
cause  of  distress  is,  the  secret  maintaining  of  some 
known  sin.  This  abates  the  degree  of  our  graces, 
and  so  makes  them  more  undiscernible.  It  obscur- 
eth  that  which  it  destroyeth  not ;  for  it  beareth  such 
sway  that  grace  is  not  in  action  ;  nor  seems  to  stir, 
nor  is  scarce  heard  speak  for  the  noise  of  this  cor- 
ruption. It  puts  out  or  dimmeth  the  eye  of  the  soul, 
and  stupifies  it,  that  it  can  neither  see  nor  feel  its 
own  condition.  But  especially  it  provokes  God  to 
withdraw  himself,  his  comforts,  and  the  assistance 
of  his  Spirit,  without  which  we  may  search  long 
enough  before  we  have  assurance.  God  hath  made 
a  separation  between  sin  and  peace.  As  long  as 
thou  dost  cherish  thy  pride,  thy  love  of  the  world, 


THE  saints'  rest.  143 

tlie  desires  of  the  flesh,  or  any  unchristian  practice, 
thou  expectest  comfort  in  vain.     If  a  man  "  setteth 
up  his  idols  in  his  heart,  and  puttetli  tlie  stumbling- 
block  of  his  iniquity  betbre  his  face,  and  cometh"  to 
a  minister,  or  to  God,  "  to  inquire"  for  comfort,  in- 
stead of  comforting  him,  God  "  will  answer  him  that 
cometh  according  to  the  multitude  of  his  idols." — 
Another  very  great  and  common  cause  of  the  want 
of  comfort  is,  when  grace  is  not  kept  in  constant 
and  lively  exercise.     The  way  of  painful  duty  is  the 
way  of  fullest  comfort.      Peace  and  comfort  are 
Christ's  great  encouragements  to  faitlifulness  and 
obedience  ;    and  therefore,  though  our  obedience 
does  not  merit  them,  yet  they  usually  rise  and  fall 
with  our  diligence  in  duty.    As  prayer  nmst  have 
faith  and  fervency  to  procure  it  success,  besides  the 
blood  and  intercession  of  Christ,  so  must  all  other 
parts  of  our  obedience.     If  thou  grow  seldom,  and 
customary,  and  cold  in  duty,  especially  in  thy  secret 
prayers  to  God,  and  yet  findest  no  abatement  in  thy 
joys,  I  cannot  but  fear  thy  joys  are  either  carnal  or 
diabolical.     Besides,  grace  is  never  apparent  and 
sensible  to  the  soul,  but  while  it  is  in  action ;  there- 
fore want  of  action  must  cause  want  of  assuranceu 
And  the  action  of  the  soul  upon  such   excellent 
objects  naturally  bringeth  consolation  with  it.    The 
very  act  of  loving  God  in  Christ  is  inexpressibly 
sw  eet.     The  soul  that  is  best  furnished  with  grace, 
when  it  is  not  in  action,  is  like  a  lute  well  stringed 
and  tuned,  which,  while  it  heth  still,  maketh  no 
more  music  than  a  common  piece  of  wood ;   but 
when  it  is  handled  by  a  skilful  musician,  the  melody 
is  dehghtful.     Some  degree  of  comfort  follows  every 
good  action,  as  heat  accompanies  fire,  and  as  beams 
and  influence  issue  from  the  sun.     A  man  that  is 
cold  should  labour  till  heat  be  excited ;  so  he  that 
wants  assurance  must  not  stand  still,  but  exercise 
his  graces,  till  his  doubts  vanish. — The  want  of  con- 
solation in  the  soul  is  also  very  commonly  owing  to 
bodily  melancholy.     It  is  no  more  wonder  for  a  con- 
scientious man,  under  melancholy,  to  doubt,   and 


144  OUR    TITLE    TO 

fear,  and  despair,  than  for  a  sick  man  to  groan,  or 
a  child  to  cry  when  it  is  chastised.  Without  the 
physician  in  this  case,  the  labours  of  the  divine  are 
usually  in  ^  ain.  You  may  silence,  but  you  cannot 
comfort  them.  You  may  make  them  confess  they 
have  some  grace,  and  yet  cannot  bring  them  to  the 
comfortable  conclusion.  All  the  good  thoughts  of 
tlieir  state,  which  you  can  possibly  help  them  to,  are 
seldom  above  a  day  or  two  old.  They  cry  out  of 
sin,  and  the  wrath  of  God,  when  the  chief  cause  is 
in  their  bodily  distemper. 

3.  As  motives  to  the  duty  of  self-examination,  I 
entreat  you  to  consider  the  following : — To  be  de- 
ceived about  your  title  to  heaven  is  very  easy. 
Many  are  now  in  hell,  that  never  suspected  any 
falsehood  in  their  hearts,  that  excelled  in  worldly 
wisdom,  that  lived  in  the  clear  light  of  the  gospel, 
and  even  preached  ag"tiinstthe  negligence  of  others. 
To  be  mistaken  in  this  great  point  is  also  very  com- 
mon. It  is  the  case  of  most  in  the  world.  In  the 
old  world,  and  in  Sodom,  we  find  none  that  were  in 
any  fear  of  judgment.  Ahnost  all  men  among  us 
verily  look  to  be  saved  ;  yet  Christ  tells  us,  "there 
bo  few  that  find  the  strait  gate,  and  narrow  way, 
which  leadeth  unto  hfe."  And  if  such  multitudes 
are  deceived,  should  we  not  search  the  more  dili- 
gently, lest  we  should  be  deceived  as  well  as  they  ? 
— Nothing  is  more  dangerous  than  to  be  thus  mis- 
talvcn.  If  the  godly  judge  their  state  worse  than  it 
is,  the  consequences  of  this  mistake  will  be  sorrow- 
fid  ;  but  the  mischief  flowing  from  the  mistake  of 
the  ungodly  is  unspeakable.  It  v/ill  exceedingly 
confirm  them  in  the  service  of  Satan.  It  will  render 
ineffectual  the  means  that  should  do  them  good.  It 
will  keep  a  man  from  compassionating  his  own  soul. 
It  is  a  case  of  the  greatest  moment,  where  everlasting 
salvation  or  damnation  is  to  be  determined.  And  if 
you  mistake  till  death,  you  are  undone  for  ever.  See- 
ing, tlien,  the  danger  is  so  great,  what  wise  man  would 
not  follow  the  search  of  his  heart  both  day  and  night, 
till  he  were  assured  of  his  safety  ? — Consider  how 


THE  saints'  rest.  145 

small  the  labour  of  this  duty  is  in  comparison  of  that 
sorrow  "vvhich  followeth  its  neglect.  You  can  en- 
dure to  toil  and  sweat  from  year  to  year,  to  i)rcvent 
poverty,  and  why  not  spend  a  little  time  in  self-ex- 
amination, to  prevent  eternal  njiseiy  ?  By  neglect- 
ing this  duty,  you  can  scarce  do  Satan  a  greater 
pleasure,  nor  yourselves  a  greater  injury.  It  is  the 
grand  design  of  the  devil,  in  all  his  temptations,  to 
deceive  you,  and  keep  you  ignorant  of  your  danger, 
till  you  feel  the  everlasting  flames ;  and  will  you 
join  with  him  to  deceive  yourself?  If  you  do  this 
for  him,  you  do  the  greatest  part  of  his  work.  And 
hath  he  deserved  so  well  of  you,  that  you  should 
assist  him  in  such  a  design  as  your  damnation? — 
The  time  is  nigh  when  God  will  search  you.  If  it 
be  but  in  this  lile  by  affliction,  it  will  make  you  wish 
that  you  had  tried  and  judged  yourselves,  that  you 
might  have  escaped  the  judgment  of  God.  It  was 
a  terrible  voice  to  Adam,  "  Where  art  thou  ?  Hast 
thou  eaten  of  the  tree  ?" — And  to  Cain,  "  Where  is 
tliy  brother ?"  Men  "consider  not  in  their  hearts, 
that  I,"  saith  the  Lord,  "  remember  all  their  wick- 
edness; now  their  own  domgs  have  beset  them 
about ;  they  are  before  my  face."  Consider  also 
what  would  be  the  sweet  effects  of  this  self-examina- 
tion. If  thou  be  upright  and  godly,  it  will  lead  thee 
straight  towards  assurance  of  God's  love  ;  if  thou  be 
not,  though  it  will  trouble  thee  at  the  present,  yet  it 
will  tend  to  thy  hapi)iness,  and  at  length  lead  thee  to 
the  assurance  of  that  happiness.  Is  it  not  a  desir- 
able thmg  to  know  what  shall  befall  us  hereafter  ? 
especially  what  shall  befall  our  souls  ?  and  what 
place  and  state  we  must  be  in  for  ever  !  And  as  the 
very  knowledge  itself  is  desirable,  how  much  greater 
will  the  comfort  be  of  that  certainty  of  salvation  ? 
What  sweet  thoughts  wilt  thou  have  of  God  ?  All 
that  greatness  and  justice,  which  is  the  terror  of 
otliers,  will  be  thy  joy.  How  sweet  may  be  thy 
thoughts  of  Christ,  and  the  blood  he  hath  shed,  and 
tlie  benefits  he  hath  procured  !  How  welcome  will 
the  word  of  God  be  to  thee,  and  "  how  beautiful  the 
13 


146  OUR    TITLE    TO 

very  feet  of  those  that  bring  it !"  How  srvveet 
will  be  the  promises  when  thou  art  sure  they  are 
thine  own !  The  very  threatenings  will  occasion 
thy  comfort,  to  remember  that  thou  hast  escaped 
them.  What  boldness  and  comfort  mayst  thou 
then  have  in  prayer,  when  thou  canst  say,  "  Our 
Father,"  in  full  assurance  !  It  will  make  the  Lord's 
supper  a  refreshing  feast  to  thy  soul.  It  will  multi- 
ply the  sweetness  of  every  common  mercy.  How 
comfortably  mayst  thou  then  undergo  all  afflictions ! 
How  will  it  sweeten  thy  forethoughts  of  death  and 
judgment,  of  heaven  and  hell!  How  lively  will  it 
make  thee  in  the  work  of  the  Lord,  and  how  profit- 
able to  all  aroifnd  thee !  What  vigour  will  it  infuse 
into  all  thy  graces  and  affections,  kindle  thy  repent- 
ance, inflame  thy  love,  quicken  thy  desires,  and  con- 
firm thy  faith,  be  a  fountain  of  continual  rejoicing, 
overflow  thy  heart  with  thankfulness,  raise  thee 
high  in  the  delightful  work  of  praise,  help  thee  to  be 
heavenly-minded,  and  render  thee  persevering  in 
all!  All  these  sweet  effects  of  assurance  would 
make  thy  life  a  heaven  upon  earth. 

Though  I  am  certain  these  motives  have  weight 
of  reason  in  them,  yet  I  am  jealous,  reader,  lest  you 
lay  aside  the  book,  as  if  you  had  done,  and  never  set 
yourself  to  the  practice  of  the  duty.  The  case  in 
hand  is  of  the  greatest  moment,  whether  thou  shalt 
everlastingly  live  in  heaven  or  hell.  I  here  request 
thee,  in  behalf  of  thy  soul ;  nay,  I  charge  thee,  in  the 
name  of  the  Lord,  that  thou  defer  no  longer,  but 
take  thy  heart  to  task  in  good  earnest,  and  think 
with  thyself,  "  Is  it  so  easy,  so  conmion,  and  so  dan- 
gerous to  be  mistaken  ?  Are  there  so  many  wrong 
ways  ?  Is  the  heart  so  deceitful  ?  Why,  then,  do  I 
not  search  into  every  corner,  till  I  know  my  state  ? 
Must  I  so  shortly  undergo  the  trial  at  the  bar  of 
Christ  ?  And  do  I  not  presently  try  myself?  What 
a  case  were  I  in,  if  I  should  then  miscarry  ^  May  I 
know  by  a  little  diligent  inquiry  now  ;  and  do  I  stick 
at  the  labour  ?"  But  perhaps  thou  wilt  say,  "  I  know 
not  how  to  do  it."    In  that  I  am  now  to  give  tliee 


THE  saints'  rest.  147 

directions  ;  but,  alas !  it  will  be  in  vain,  if  thou  art 
not  resolved  to  practise  them.  Wilt  thou,  therefort, 
before  thou  goest  any  further,  here  promise,  before 
the  Lord,  to  set  thyself  u})on  the  speedy  performance 
of  the  duty,  according  to  the  directions  I  shall  lay 
down  from  the  word  of  God  ?  I  demand  nothing 
unreasonable  or  impossible.  It  is  but  to  bestow  a 
few  hours,  to  know  what  shall  become  of  thee  for 
ever.  If  a  neighbour,  or  a  friend,  desire  but  an 
hour's  time  of  thee  in  conversation,  or  business,  or 
any  thing  in  which  thou  mayst  be  of  service,  surely 
thou  wouldst  not  deny  it ;  how  much  less  shouldst 
thou  deny  this  to  thyself  in  so  great  an  affair !  I 
pray  thee  to  take  from  me  this  request,  as  if,  in  the 
name  of  Christ,  I  presented  it  to  thee  on  my  knees ; 
and  I  will  betake  me  on  my  knees  to  Christ  again, 
to  beg  that  he  will  persuade  thy  heart  to  the  duty. 

4.  The  directions  how  to  examine  thyself  are  such 
as  these : — Empty  thy  mind  of  all  other  cares  find 
thoughts,  that  they  may  not  distract  or  divide  thy 
mind.  This  work  will  be  enough  at  once,  without 
joining  others  with  it.  Then  fall  down  before  God 
in  hearty  prayer,  desiring  the  assistance  of  his  Spirit, 
to  discover  to  thee  the  plain  truth  of  thy  condition, 
and  to  enlighten  thee  in  the  whole  progress  of  this 
work.  Make  choice  of  the  most  convenient  time 
and  place.  Let  the  place  be  the  most  private,  and 
the  time  when  you  have  nothing  to  interrupt  you ; 
and,  if  possible,  let  it  be  the  present  time.  Have  in 
Readiness,  either  in  memory  or  writing,  some  Scrip- 
tures, containing  the  descriptions  of  the  saints,  and 
tlie  gospel  terms  of  salvation  ;  and  convince  thyself 
thoroughly  of  their  infallible  truth.  Proceed  then 
to  put  the  question  to  thyself  Let  it  not  be,  wheth- 
er  there  be  any  good  in  thee  at  all ;  nor,  whether 
thou  hast  such  or  such  a  degree  and  measure  of 
gi'ace  ;  but  whether  such  or  such  a  saving  grace  be 
in  thee  in  sincerity  or  not.  If  thy  heart  draw  back 
from  the  work,  force  it  on.  Lay  thy  command  upon 
it.  Let  reason  interpose,  and  use  its  authority.  Yef^ 


148  OUR    TITLE    TO 

lay  the  command  of  God  upon  it,  and  charge  it  to 
obey  upon  the  pain  of  his  displeasure.  Let  con- 
science also  do  its  office,  till  thy  heart  be  excited  to 
the  work. — Nor  let  thy  heart  trifle  away  the  time, 
when  it  should  be  diligently  at  the  work.  Do  as  the 
psalmist ;  "  my  spirit  made  diligent  search."  He 
that  can  prevail  with  his  own  heart  shall  also  pre- 
vail with  God. — If,  after  all  thy  pains,  thou  art  not 
resolved,  then  seek  out  for  help.  Go  to  one  that  is 
godly,  experienced,  able,  and  faithful,  and  tell  him 
thy  case,  and  desire  his  best  advice.  Use  the  judg- 
ment of  such  a  one,  as  that  of  a  physician  for  thy 
body ;  though  this  can  afford  thee  no  full  certainty, 
yet  it  may  be  a  great  help  to  stay  and  direct  thee. 
But  do  not  make  it  a  pretence  to  put  off  thy  own 
self-examination.  Only  use  it  as  one  of  the  last 
remedies,  when  thy  own  endeavours  will  not  serve. 
When  thou  hast  discovered  thy  true  state,  pass  sen- 
tence on  thyself  accordingly  ;  either  that  thou  art  a 
true  Christian,  or  that  thou  art  not.  Pass  not  this 
sentence  rashly,  nor  with  self-flattery,  nor  with  mel- 
ancholy terrors  ;  but  dehberately,  truly,  and  accord- 
ing to  thy  conscience,  convinced  by  Scripture  and 
reason.  Labour  to  get  thy  heart  aftected  with  its 
condition,  according  to  the  sentence  passed  on  it. 
If  graceless,  think  of  thy  misery.  If  renewed  and 
sanctified,  think  what  a  blessed  state  the  Lord  hath 
brought  thee  into.  Pursue  these  thoughts  till  they 
have  left  their  impression  on  thy  heart. — Write  tliis 
sentence  at  least  in  thy  memory — "At  such  a 
time,  upon  thorough  examination,  I  found  my  state 
to  be  thus,  or  thus."  Such  a  record  will  be  very 
useful  to  thee  hereafter.  Trust  not  to  this  one  dis- 
coveiy,  so  as  to  try  no  more  ;  nor  let  it  hinder  thee 
in  the  daily  search  of  thy  ways :  neither  be  discour- 
aged, if  the  trial  must  be  often  repeated.  Especial- 
ly take  heed,  if  unregenerate,  not  to  conclude  of  thy 
future  state  by  the  present.  Do  not  say,  "  Because 
I  am  ungodly,  I  shall  die  so ;  because  I  am  a  hypo- 
crite, I  shall  continue  so."  Do  not  despair.  Notliing 


THE  saints'  rest.  149 

but  thy  unwillingness  can  keep  thee  from  Christ, 
though  thou  hast  hitherto  abused  him,  and  dissem- 
bled with  him. 

5.  Now  let  me  add  some  marks  by  which  you 
may  try  your  title  to  the  saints'  rest.  I  will  oidy 
mention  these  two, — taking  God  for  thy  chief  good 
— and  heartily  accepting  Christ  for  thy  only  Saviour 
and  Lord. 

Every  soul  that  hath  a  title  to  this  rest  doth  place 
his  chief  happiness  in  God.  This  rest  consisteth  in 
the  full  and  glorious  enjoyjnent  of  God.  He  that 
maketh  not  God  liis  chief  good  and  ultimate  end, 
is  in  heart  a  pagan  and  a  vile  idolater.  Let  me  ask, 
tlien,  Dost  tliou  truly  account  it  thy  chief  happiness 
to  enjoy  the  Lord  in  glory,  or  dost  thou  not  ?  Canst 
thou  say,  "  The  Lord  is  my  portion  ?  Whom  have 
I  in  heaven  but  thee?  and  there  is  none  upon 
earth  that  I  desire  besides  thee !"  If  thou  be  an 
heir  of  rest,  it  is  thus  with  thee.  Though  the  flesh 
will  l)c  pleading  for  its  own  delights,  and  the  world 
will  be  crv'eping  into  thine  affections,  yet  in  thy 
ordinar}^,  settled,  ])revailing  judgment  and  affections, 
thou  preferrest  God  before  all  things  in  the  world. 
— Thou  makest  him  the  very  end  of  thy  desires  and 
endeavours.  Tiie  very  reason  why  thou  hearest, 
and  pray  est,  and  desirest  to  live  on  earth,  is  chiefly 
this,  that  thou  mayst  seek  the  Lord,  and  make  sure 
of  tliy  rest.  Though  thou  dost  not  seek  it  so  zeal- 
ously as  thou  shouidst,  yet  it  hatli  the  chief  of  thy 
desires  and  endeavours,  so  that  nothing  else  is  de- 
sired or  preferred  before  it.  Thou  wilt  think  no 
labour  or  suffering  too  great  to  obtain  it.  And 
though  the  flesh  may  sometimes  shrink,  yet  thou 
art  resolved  and  contented  to  go  through  all.  Thy 
esteem  for  it  will  also  be  so*  high,  and  thy  affection 
to  it  so  great,  that  thou  wouldst  not  exchange  thy 
title  to  it,  and  hopes  of  it,  for  any  worldly  good 
whatsoever.  If  God  should  set  before  thee  an  eter- 
nity of  earthly  pleasures  on  one  hand,  and  the  saints' 
rest  on  the  other,  and  bid  thee  take  thy  choice, 
thou  wouldst  refuse  the  world,  and  choose  this  rest. 


150  OUR  TITLE  TO 

But  if  thou  art  yet  unsanctified,  then  thou  dost  in 
thy  heart  prefer  thy  worldly  happiness  hefore  God  ; 
and  though  thy  tongue  may  say,  that  God  is  thy 
chief  good,  yet  thy  heart  doth  not  so  esteem  him. 
For  the  world  is  the  chief  end  of  thy  desires  and 
endeavours.  Thy  A^ery  heart  is  set  upon  it.  Thy 
greatest  care  and  labour  is  to  maintain  thy  credit, 
or  fleshly  delights.  But  the  life  to  come  hath  little 
of  thy  care  or  labour.  Thou  didst  never  perceive 
so  much  excellency  in  that  unseen  glory  of  another 
world,  as  to  draw  thy  heart  after  it,  and  set  thee  a 
labouring  heartily  for  it.  The  little  pains  thou  be- 
stowest  that  way  is  but  in  the  second  place.  God 
hath  but  the  world's  leavings  ;  only  that  time  and 
labour  which  thou  canst  spare  from  the  world,  or 
tliose  few,  cold,  and  careless  thoughts  which  follow 
thy  constant,  earnest,  and  delightful  thoughts  of 
earthly  things.  Neither  wouldst  thou  do  any  thing 
at  ail  for  heaven,  if  thou  knewest  how  to  keep  the 
world.  But  lest  thou  shouldst  be  turned  into  hell, 
when  thou  canst  kee})  the  world  no  longer,  there- 
fore thou  wilt  do  something.  For  the  same  reason 
thou  thinkest  the  v/ay  of  God  too  strict,  and  wilt 
not  be  persuaded  to  the  constant  labour  of  walking 
according  to  the  gospel  rule ;  and  when  it  comes  to 
the  trial,  that  thou  must  forsake  Christ,  or  thy  world- 
ly happiness,  then  thou  wilt  venture  heaven  rather 
tJian  earth,  arid  so  wilfully  deny  thy  obedience  to 
God.  And  certainly,  if  God  would  but  give  thee 
leave  to  live  in  health  and  wealth  for  ever  on  earth, 
tliou  wouldst  think  it  a  better  state  than  rest.  Let 
tliem  seek  for  heaven  that  would,  thou  wouldst 
think  this  thy  chief  happiness.  This  is  thy  case,  if 
thou  art  yet  an  un regenerate  person,  and  hast  no 
title  to  the  saints'  rest.  . 

And  as  thou  takest  God  for  thy  chief  good,  so 
thou  dost  lieartily  accept  of  Christ  for  thy  only 
Saviour  and  Lord,  to  bring  thee  to  this  rest.  The 
former  mark  was  the  sum  of  the  first  and  great 
command  of  the  law,  "  Thou  slialt  love  the  Lord 
thy  God  with  all  thy  heart."    The  second  maak  is 


THE  saints'  rest.  151 

the  sum  of  the  command  of  the  gospel,  "Believe  in 
the  Lord  Jcvsus  Christ,  and  thou  shalt  be  saved.'* 
And  the  pcrfbrniancc  of  these  two  is  the  whole  of 
godliness  and  Christianity.  This  mark  is  but  the 
definition  of  I'aith.  Dost  thou  heartily  consent  that 
Christ  alone  shall  be  thy  Saviour  ?  and  no  further 
ti-ust  to  thy  duties  and  works,  than  as  means  ap- 
pointed in  subordination  to  him  ?  and  looking  at 
them  as  not  in  the  least  measm-e  able  to  satisfy  the 
curse  of  the  law,  or  as  a  legal  righteousness,  or  any 
part  of  it ;  but  consent  to  trust  thy  salvation  on  the 
redemption  made  by  Christ  ?  Art  thou  also  content 
to  take  him  for  thy  only  Lord  and  King,  to  govern 
and  guide  thee  by  his  laws  and  Spirit,  and  to  obey 
him,  even  Avhcn  he  commandeth  the  hardest  duties, 
and  those  which  most  cross  the  desires  of  the  flesh  ? 
Is  it  thy  sorrow  when  thou  breakest  thy  resolution 
herein  ?  and  thy  joy  when  thou  keepest  closest  in 
obedience  to  him  ?  Wouldst  thou  not  change  thy 
Lord  and  Master  for  all  the  world  ?  Thus  is  it  with 
every  true  Christian.  But  if  thou  be  a  hypocrite,  it 
is  far  otherwise.  Thou  mayst  call  Christ  thy  Lord 
and  thy  Saviour ;  but  thou  never  foundest  thyself 
so  lost  without  him,  as  to  drive  thee  to  seek  him 
and  trust  him,  and  lay  thy  salvation  on  him  alone. 
At  least,  thou  didst  never  heartily  consent  that  he 
should  govern  thee  as  thy  Lord,  nor  resign  up  thy 
soul  and  hfe  to  be  ruled  by  him,  nor  take  his  word 
for  the  law  of  thy  thoughts  and  actions.  It  is  likely 
thou  art  content  to  be  saved  fi'om  hell  by  Christ 
when  thou  diest ;  but,  in  the  mean  time,  he  shall 
command  thee  no  further  than  will  stand  with  thy 
credit,  or  pleasure,  or  other  Avorldly  ends.  And  if 
he  would  give  thee  leave,  thou  hadst  far  rather  live 
after  the  world  and  flesh,  than  after  the  Word  and 
Spirit.  And  though  thou  mayst  now  and  then 
have  a  motion  or  purpose  to  the  contrary,  yet  this 
that  I  have  mentioned  is  the  ordinary  desire  and 
choice  of  thy  heart.  Thou  art  therefore  no  true 
believer  in  Christ ;  for  though  thou  confess  him  in 
words,  yet  in  works  thou  dost  deny  him,  "being 


152  OUR  TITLE  TO 

abominable,  and  disobedient,  and  unto  every  good 
work  reprobate."  This  is  the  case  of  those  that 
shall  be  shut  out  of  the  saints'  rest. 

Observe,  it  is  the  consent  of  your  hearts,  or  wills, 
which  I  especially  lay  down  to  be  inquired  after.  I 
do  not  ask,  whether  thou  be  assured  of  salvation, 
nor  whether  thou  canst  believe  that  thy  sins  are 
pardoned,  and  that  thou  art  beloved  of  God  in 
Christ.  These  are  no  parts  of  justifying  faith,  but 
excellent  fruits  of  it,  and  they  that  receive  them  are 
comforted  by  them ;  but,  perhaps,  thou  mayst  never 
receive  them  while  thou  hvest,  and  yet  be  a  true 
heir  of  rest.  Do  not  say  then,  "  I  cannot  believe 
that  my  sins  are  pardoned,  or  that  I  am  in  God's 
favour ;  and  therefore  I  am  no  true  believer."  This 
is  a  most  mistaken  conclusion. — The  question  is, 
whether  thou  dost  heartily  accept  of  Christ,  that 
thou  mayst  be  pardoned,  reconciled  to  God,  and 
so  saved.  Dost  thou  consent  that  he  shall  be 
thy  Lord,  who  hath  bought  thee,  and  that  he 
shall  bring  thee  to  heaven  in  his  own  way  ?  This 
is  justifying,  saving  faith,  and  the  mark  by  which 
thou  must  try  thyself.  Yet  still  observe,  that  all 
this  consent  must  be  hearty  and  real,  not  feigned 
or  with  reservations.  It  is  not  saying,  as  that 
dissembling  son,  "  1  go,  sir ;  and  went  not."  If 
any  have  more  of  the  government  of  thee  than 
Christ,  thou  art  not  his  disciple.  I  am  sure  these 
two  marks  are  such  as  every  Christian  hath,  and  none 
but  sincere  Chi'istians.  O  that  the  Lord  would  now 
persuade  thee  to  the  close  performance  of  this  self- 
trial  !  that  thou  mayst  not  tremble  with  horror  of 
soul,  when  the  Judge  of  all  the  world  shall  try  thee  ; 
but  be  so  able  to  prove  thy  title  to  rest,  that  the 
prospect  and  approach  of  death  and  judgment  may 
raise  thy  spirits,  and  fill  thee  with  joy. 

On  the  whole,  if  Christians  would  have  comforts 
that  will  not  deceive  them,  let  them  make  it  the 
great  labour  of  their  lives  to  grow  in  grace,  to 
strengthen  and  advance  the  interest  of  Christ  in 
their  souls,  and  to  weaken  and  subdue  the  interest 


THE  saints'  rest.  153 

of  the  flesh.  Deceive  not  yourselves  with  a  per- 
suasion, that  Christ  hath  done  all,  and  left  you  noth- 
ing to  do.  To  overcome  the  world,  the  flesh,  and 
tlie  devil,  and,  in  order  to  that,  to  stand  always 
armed  upon  our  watch,  and  valiantly  and  patiently 
to  fight  it  out,  is  of  great  imi)ortance  to  our  assu- 
rance and  salvation.  Indeed,  it  is  so  great  a  part 
of  our  haptismal  vow,  that  he  who  performeth  it 
not  is  no  more  than  a  nominal  Christian.  Not  to 
every  one  that  })resiunptuously  believeth,  but  "to 
him  that  overcometh,  will  Christ  give  to  eat  of  the 
hidden  manna,  and  will  give  him  a  white  stone,  and 
in  the  stone  a  new  name  written,  which  no  man 
knoweth,  saving  he  that  receiveth  it ;  he  shall  eat 
of  the  tree  of  life,  which  is  in  the  midst  of  the  para- 
dise of  God,  and  shall  not  he  hurt  of  the  second 
death.  Christ  will  confess  his  name  before  his  Fa- 
ther, and  before  his  angels,  and  make  him  a  pillar 
in  the  temple  of  God,  and  he  shall  go  no  more  out ; 
and  will  write  upon  him  the  name  of  his  God,  and 
the  name  of  the  city  of  his  God,  which  is  New 
Jerusalem,  which  cometh  down  out  of  heaven  from 
his  God,  and  will  write  upon  him  his  new  name." 
Yea,  "  He  will  grant  to  him  to  sit  with  him  on  his 
throne,  even  as  he  also  overcame,  and  is  set  down 
with  his  Father  on  his  throne.  He  that  hath  an 
ear,  let  him  hear  Avliat  the  Spirit  saith  unto  the 
churches." 


154  EXCITEMENT  TO  SEEK 


CHAPTER  IX. 

The  Duty  of  the  People  of  God  to  excite  others  to  seek 
this  Rest. 

The  author  laments  that  Christians  do  so  little  to  lielp  others  to  ob- 
tain the  saints'  rest :  I.  Shows  the  nature  of  tliis  duty  ;  particular!}', 
1.  In  having  our  hearts  afl'ected  with  the  misery  of  our  brethren's 
souls  ;  2.  In  taking  all  opportunities  to  instruct  them  in  the  way  of 
salvation  ;  3.  In  promoting  their  profit  by  public  ordinances  :  II. 
Assigns  various  reasons  why  this  duty  is  so  much  neglected,  and 
answers  some  objections  against  it:  Then,  III.,  urges  to  the  dis- 
charge of  it,  by  several  considerations  ;  1.  Addressed  to  such  as 
liave  knowledge,  learning,  and  utterance ;  2.  Those  that  are  ac- 
quainted with  sinners  ;  '3.  Physicians  that  attend  dying  men  ;  4. 
Persons  of  wealth  and  power  ;  5.  Ministers  ;  6.  And  those  that 
are  intrusted  with  the  care  of  children  or  servants.  The  chapter 
concludes  with  an  earnest  request  to  Christian  parents  to  be  faithful 
to  their  trust. 

Hath  God  set  before  us  such  a  glorious  prize  as 
tlie  saints'  rest,  and  made  us  capable  of  such  incon- 
ceivable happiness  ?  Why,  then,  do  not  all  the  chil- 
dren of  this  kingdom  exert  themselves  more  to  help 
others  to  the  enjoyment  of  it .''  Alas!  how  httle  are 
poor  souls  about  us  ])eholden  to  most  of  us !  We 
see  the  glory  of  the  kingdom,  and  they  do  not ;  we 
see  the  misery  of  those  that  are  out  of  it,  and  they 
do  not ;  we  see  some  wandering  quite  out  of  the 
way,  and  know,  if  they  hold  on,  they  can  never 
come  there  ;  and  they  themselves  discern  it  not. 
And  yet  we  will  not  seriously  show  them  their  dan- 
ger and  error,  and  help  to  bring  them  into  the  way, 
that  they  may  live.  Alas !  how  few  Christians  are 
tliere  to  be  found,  that  set  themsei^t'S  with  all  their 
might  to  save  souls !  No  thanks  to  us,  if  heaven 
be  not  empty,  and  if  tlie  souls  of  our  brethren  per- 
ish not  for  ever.  Considering  how  important  this 
duty  is,  to  the  glory  of  God,  and  the  happiness  of 
men,  I  will  show — how  it  is  to  be  performed ; — why 
it  is  so  much  neglected  ; — and  then  offer  some  con- 
siderations to  persuade  to  it. 

Mrst.  The  duty  of  exciting  and  helping  others  to 
discern  tJteir  title  to  the  saints^  rest.     This  does  not 


THE  saints'  rest.  155 

mean  that  every  man  should  turn  a  public  preacher, 
or  that  any  should  go  beyond  the  bounds  of  their 
particular  callings  ;  much  less  does  it  consist  in  pro- 
moting a  party  spirit ;  and,  least  of  all,  in  speaking 
against  men's  faults  ])ehind  their  backs,  and  be  silent 
before  their  faces.  This  duty  is  of  another  nature^ 
and  consists  of  the  following  things  ; — in  having  our 
hearts  affected  with  the  misery  of  our  brethren'8 
souls, — in  taking  all  opportunities  to  instruct  them  in 
the  way  of  salvation, — and  in  promoting  their  profit 
by  public  ordinances. 

1.  Our  hearts  must  he  affected  with  the  misery  of 
our  brethren's  souls.  We  must  be  compassionate 
towards  them,  and  yearn  after  their  recoveiy  and 
salvation.  If  we  earnestly  longed  after  their  con- 
version, and  our  hearts  were  sohcitous  to  do  them 
good,  it  would  set  us  on  work,  and  God  would  usu- 
ally bless  it. 

2.  We  must  take  every  opportunity  that  we  possi- 
bly can,  to  instruct  them  how  to  attain  salvation. 
If  the  person  be  ignorant,  labour  to  make  him  un- 
derstand the  chief  happiness  of  man  ;  how  far  he 
was  once  possessed  of  it ;  the  covenant  God  then 
made  with  him  ;  how  he  broke  it ;  what  penalty  he 
incurred  ;  and  what  misery  he  brought  himself  into  : 
teach  him  his  need  of  a  Redeemer ;  how  Christ  did 
mercifully  interpose,  and  bear  the  penalty  ;  what  the 
new  covenant  is ;  how  men  are  drawn  to  Christ ; 
and  what  are  the  riches  and  privileges  w^iich  be- 
lievers have  in  him.  If  he  is  not  moved  by  these 
things,  then  show  him  the  excellency  of  the  glory 
he  neglects  ;  the  extremity  and  eternity  of  the  tor- 
ments of  the  damned  ;  the  justice  of  enduring  them 
for  wilfully  refusing  grace  ;  the  certainty,  nearness, 
and  terrors  of  death  and  judgment ;  the  vanity  of 
all  things  below ;  the  sinfulness  of  sin  ;  the  pre- 
ciousness  of  Christ ;  the  necessity  of  regeneration, 
faith,  and  holiness,  and  the  true  nature  of  them.  If, 
after  all,  you  find  him  entertaining  false  liopes,  then 
urge  him  to  examine  his  state ;  show  him  the  ne- 
cessity of  doing  so ;  help  bim  in  it ;  nor  leave  him 


156  EXCITEMENT    TO    SEEK 

till  you  have  convinced  him  of  his  misery  and  reme- 
dy. Show  him  how  vain  and  destructive  it  is  to 
join  Clu'ist  and  his  duties,  to  compose  his  justifying 
righteousness.  Yet  be  sure  to  draw  liim  to  the  use 
of  all  means  ;  such  as  hearing  and  reading  the  word, 
calhng  upon  God,  and  associating  witJi  the  godly : 
persuade  him  to  forsake  sin,  avoid  all  temptations  to 
sin,  especially  evil  companions,  and  to  wait  patiently 
on  God  in  the  use  of  means,  as  the  way  in  which 
God  will  be  found. 

But,  because  the  manner  of  performing  this  work 
is  of  great  moment,  observe  therefore  these  rules: — 
Enter  upon  it  with  right  intentions.  Aim  at  the 
glory  of  God  in  the  person's  salvation.  Do  it  not  to 
get  a  name,  or  esteem  to  thyself,  or  to  luring  men  to 
depend  upon  thee,  or  to  get  thee  followers  ;  but  in 
obedience  to  Christ,  in  imitation  of  him,  and  tender 
love  to  men's  souls.  Do  not  as  those,  who  labour 
to  reform  their  children  or  servants  from  such  things 
as  are  against  their  own  profit  or  humour,  but  never 
seek  to  save  their  souls  in  tlie  way  which  God  hath 
appointed.  Do  it  speedih^  As  you  would  not  have 
them  delay  their  return,  do  not  you  delay  to  seek 
their  return.  While  you  are  purposing  to  teach  and 
help  him,  the  man  goes  deeper  in  debt ;  wrath  is 
heaping  up  ;  sin  taking  root ;  custom  fastens  him ; 
temptations  to  sin  multiply  ;  conscience  grows  sear- 
ed ;  the  heart  hardened  ;  the  devil  rules  ;  Christ  is 
shut  out ;  the  Spirit  is  resisted ;  God  is  daily  dis- 
honoured ;  his  law  violated  ;  he  is  without  a  ser- 
vant, and  that  service  from  him  whicli  He  should 
have  ;  time  runs  on  ;  death  and  judgment  are  at  the 
door  ;  and  what  if  the  man  die,  and  drop  into  hell, 
while  you  are  purposing  to  prevent  it  ?  If  in  the 
case  of  his  bodily  distress,  you  "  must  not  say  to 
him.  Go,  and  come  again,  and  to-morrow  I  will  give, 
v/hen  thou  hast  it  by  thee  ;"  hoAV  much  less  may 
you  delay  tlie  succour  of  his  soul!  that  physician  is 
no  better  than  a  murderer,  who  negligently  delay- 
eth  till  his  patient  be  dead  or  past  cure.  Lay  by 
excuses,  then,  and  all  lesser  business,  and  "  exhort 


THE  saints'  rest.  15T 

one  another  daily,  wliile  it  is  called  to-day  ;  lest  any 
be  hardened  through  the  deceitfulness  of  sin."  Let 
your  exhortation  proceed  from  compassion  and  love. 
To  jeer  and  scoff,  to  rail  and  vilify,  is  not  a  likely 
way  to  reform  men,  or  convert  them  to  God.  Go' 
to  poor  sinners  with  tears  in  your  eyes,  that  they 
may  see  you  believe  them  to  be  miserable,  and  that 
you  unfeignedly  j)ity  their  case.  Deal  with  them 
with  earnest,  humble  entreaties.  Let  them  perceive, 
it  is  the  desire  of  your  hearts  to  do  thorn  good  ;  that 
you  have  no  other  end  but  their  everlasting  happi- 
ness ;  and  that  it  is  your  sense  of  their  danger,  and 
your  love  to  their  souls,  that  forceth  you  to  speak  ; 
even  because  you  "  know  the  terrors  of  the  Lord," 
and  for  fear  you  should  see  them  in  eternal  torments. 
Say  to  them,  "Friend,  you  know  I  seek  no  advan- 
tage of  my  own  :  the  method  to  please  you,  and 
keep  your  friendship,  were  to  soothe  you  in  your 
way,  or  let  you  alone  ;  but  love  will  not  suffer  me 
to  see  you  perish,  and  be  silent.  I  seek  nothing  at 
your  hands,  but  that  which  is  necessary  to  your 
own  haj^piness.  It  is  yourself  that  will  have  the 
gain  and  comfort,  if  you  come  to  Christ." 

If  we  were  thus  to  go  to  every  ignorant  and  wick- 
ed neighbour,  what  blessed  fruit  should  we  quickly 
see  ! — Do  it  with  all  possible  plainness  and  faithfid- 
ness.  Do  not  make  their  sins  less  than  they  are, 
nor  encourage  them  in  a  false  hope.  If  you  see  the 
case  dangerous,  speak  plainly  :  "  Neighbour,  I  am 
afraid  God  hath  not  yet  renewed  your  soul ;  I  doubt 
you  are  not  yet  recovered  "  from  the  pow  er  of  Satan 
to  God  ;"  I  doubt  you  have  not  chosen  Christ  above 
all,  nor  unfeignedly  taken  him  for  your  sovereign 
Lord.  If  you  had,  surely  you  durst  not  so  easily 
disobe^r  him,  nor  neglect  his  worship  in  your  family, 
and  in  pubhc  ;  you  could  not  so  eagerly  follow  the 
world,  and  talk  of  nothing  ])ut  the  things  of  the 
world.  If  you  were  "  in  Christ,"  you  would  be  "  a 
new  creature  ;  old  things"  would  be  "  passed  away, 
and  all  things"  would  "  become  new."  You  would 
have  new  tlioughts,  new  talk,  new  company,  new 


158  EXCITEMENT    TO    SEEK 

endeavours,  and  a  new  conversation.  Certainly, 
without  these  you  can  never  be  saved :  you  may 
think  otherwise,  and  hope  otherwise  as  long  as  you 
will,  but  your  hopes  will  all  deceive  you,  and  perish 
with  you."  Thus  must  you  deal  faithfully  with  men, 
if  ever  you  intend  to  do  them  good.  It  is  not  in 
curing  men's  souls,  as  in  curing  their  bodies,  where 
they  must  not  know  their  danger,  lest  it  hinder  the 
cure.  They  are  here  agents  in  their  own  cure  ;  and 
if  they  know  not  their  misery,  they  will  never  bewail 
it,  nor  know  their  need  of  a  Saviour.  Do  it  also 
seriously,  zealously,  and  effectually.  Labour  to 
make  men  know  that  heaven  and  hell  are  not  mat- 
ters to  be  played  wfth,  or  passed  over  with  a  few 
careless  thoughts.  "  It  is  most  certain,  that  one  of 
these  days  thou  shalt  be  in  everlasting  joy  or  tor- 
ment ;  and  doth  it  not  awaken  thee  ?  Are  there  so 
few  that  find  the  way  of  life  ?  so  many  that  go  the 
way  of  death  ?  Is  it  so  hard  to  escape  ?  so  easy  to 
miscarry  ?  and  yet  do  you  sit  still  and  trifle  ?  What 
do  you  mean  ?  The  world  is  passmg  away :  its 
pleasures,  honours,  and  profits,  are  fading  and 
leaving  you  :  eternity  is  a  little  before  you  :  God  is 
just  and  jealous :  his  threatenings  are  true  :  the 
great  day  will  be  terrible  :  time  runs  on  :  your  lifb 
is  uncertain  :  you  are  far  behindhand  :  your  case  is 
dangerous  :  if  you  die  to-morrow,  how  unready  are 
you !  With  what  terror  will  your  souls  go  out  of 
your  bodies  !  And  do  you  yet  loiter  ?  Consider, 
God  is  all  this  while  waiting  your  leisure  :  his  pa- 
tience bearetli :  his  long-suffering  forbeareth :  his 
mercy  entreateth  you  :  Christ  offereth  you  his  blood 
and  merits :  the  Spirit  is  persuading :  conscience  is 
accusing :  Satan  waits  to  have  you.  This  is  your 
time ;  now  or  never.  Had  you  rather  burn  in  hell, 
than  repent  on  eartli  ?  have  devils  your  tormentors, 
than  Christ  your  governor  ?  Will  you  renounce 
your  part  in  God  and  glory,  rather  than  renounce 
your  sins  ?  O  friends,  what  do  you  think  of  these 
things  ?  God  hath  made  you  men  ;  do  not  renouncQ 
your  reason  where  you  should  chiefly  use  it."   Alas ! 


THE  saints'  rest.  159 

it  is  not  a  few  dull  words  between  jest  and  earnest, 
between  sleep  and  awake,  that  will  rouse  a  dead- 
hearted  sinner.  If  a  house  be  on  fire,  you  will  not 
make  a  cold  oration  on  the  nature  and  danger  of 
fire,  but  will  run  and  cry.  Fire  !  fire !  To  tell  a  man 
of  his  sins  as  softly  as  EU  did  his  sons  ;  or  to  reprove 
him  as  gently  as  Jehoshaphat  did  Ahab,  "  Let  not 
the  king  say  so ;"  usually  doth  as  much  harm  as 
good.  Loathness  to  displease  men  makes  us  undo 
them. 

Yet,  lest  you  run  into  extremes,  I  advise  you  to  do 
it  with  prudence  and  discretion. — Choose  the  fittest 
season.  Deal  not  with  men  when  they  are  in  a  pas- 
sion, or  where  they  will  take  it  for  a  disgrace. 
When  the  earth  is  soft,  the  plough  will  enter.  Take 
a  man  when  he  is  under  affliction,  or  newly  im- 
pressed under  a  sermon.  Christian  faithfulness  re- 
quires us,  not  only  to  do  good  when  it  falls  in  our 
way,  but  to  watch  for  opportunities.  Suit  your- 
selves also  to  the  quality  and  temper  of  the  person. 
You  must  deal  with  the  ingenious  more  by  argu- 
ment than  persuasion.  There  is  need  of  both  to  the 
ignorant.  The  affections  of  the  convinced  should 
be  chiefly  excited.  The  obstinate  must  be  sharply 
reproved.  The  timorous  must  be  dealt  with  ten- 
derly. Love,  and  plainness,  and  seriousness,  take 
with  all ;  ])ut  words  of  terror  some  can  scarce  bear. 
Use  also  the  aptest  expressions.  Unseeming  lan- 
guage makes  the  hearers  loathe  the  food  they  should 
live  by ;  es})ecially  if  they  be  men  of  curious  ears, 
and  carnal  hearts. — Let  all  your  reproofs  and  ex- 
hortations be  backed  with  the  authority  of  God. 
Let  sinners  bo  convinced  that  you  speak  not  of  your 
own  head.  Turn  them  to  the  very  chapter  and  verse 
where  their  sin  is  condemned,  and  their  duty  com- 
manded. The  voice  of  man  is  contemptible,  but  the 
voice  of  God  is  awfid  and  terrible.  They  may  re- 
ject your  words,  that  dare  not  reject  the  words  of 
the  Almighty. — Be  frequent  with  men  in  this  duty 
of  exhortation.  If  we  are  "always  to  pray,  and  not 
to  faint,"  because  God  will  have  us  importunate  with 


160  EXCITEMENT    TO    SEEK 

himself;  the  same  course,  no  doubt,  will  be  most 
prevailing  with  men.  Therefore  we  are  commantl 
ed  "  to  exhort  one  another  daily ;"  and  "  with  aL 
long-suffering."  The  fire  is  not  always  brought  out 
of  the  flint  at  one  stroke ;  nor  men's  affections  kin- 
dled at  the  first  exhortation.  And  if  they  were,  yet 
if  they  be  not  followed,  they  will  soon  grow  cold 
again.  Follow  sinners  with  your  loving  and  earnest 
entreaties,  and  give  them  no  rest  in  their  sin.  This 
is  true  charity,  the  way  to  save  men's  souls,  and  will 
afford  you  comfort  upon  review. — Strive  to  bring  all 
your  exhortations  to  an  issue.  If  we  speak  the  most 
convincing  words,  and  all  our  care  is  over  with  our 
speech,  we  shall  seldom  prosper  in  our  labours :  but 
God  usually  blesses  their  labours,  whose  very  heart 
is  set  upon  the  conversion  of  their  hearers,  and  who 
are  therefore  inquiring  after  the  success  of  their 
work.  If  you  reprove  a  sin,  cease  not  till  the  sinner 
promises  you  to  leave  it,  and  avoid  the  occasion  of 
it.  If  you  are  exhorting  to  a  duty,  urge  for  a  prom- 
ise to  set  upon  it  presently.  If  you  would  draw  men 
to  Christ,  leave  not  till  you  have  made  them  confess 
the  misery  of  their  present  unregenerate  state,  and 
the  necessity  of  Christ,  and  of  a  change,  and  have 
promised  you  to  fall  close  to  the  use  of  means.  O 
that  all  Christians  would  take  this  course  with  all 
tlieir  neighbours  that  are  enslaved  to  sin,  and  stran- 
gers to  Christ ! — Once  more,  be  sure  your  example 
exhort  as  well  as  your  words.  Let  them  see  you 
constant  in  all  the  duties  you  persuade  them  to. 
Let  them  see  in  your  lives  that  superiority  to  the 
world  which  your  lips  recommend.  Let  them  see, 
by  your  constant  labours  for  heaven,  that  you  indeed 
believe  what  you  would  have  them  beheve.  A  holy 
and  heavenly  life  is  a  continual  pain  to  the  con- 
sciences of  sinners  around  you,  and  continually  so- 
licits them  to  change  their  course. 

3.  Besides  the  dutj^  of  private  admonition,  you 
must  endeavour  to  help  men  to  profit  by  the  public 
ordinances.  In  order  to  that — endeavour  to  pro- 
cure for  them  faithful  ministers,  where  they  are 


THE  saints'  rest.  161 

wanting.  "  How  shall  they  hear  without  a  preach- 
er?" Improve  your  interest  and  diligence  to  this 
end,  till  you  prevail.  Extend  your  purses  to  the 
utmost.  How  many  souls  may  be  saved  by  the 
ministry  you  have  procured!  It  is  a  higher  and 
nobler  charity,  than  relieving  their  bodies.  What 
abundance  of  good  might  great  men  do,  if  tliey 
would  support  in  academical  education  such  youth 
as  they  have  first  carefully  chosen  for  their  integrity 
and  piety,  till  they  should  be  fit  for  the  ministry  ! — 
And  when  a  faithful  ministry  is  obtained,  help  i)oor 
souls  to  receive  the  fruit  of  it.  Draw  them  con- 
stantly to  attend  it.  Remind  them  often  what  they 
have  heard  ;  and,  if  it  be  possible,  let  them  hear  it 
repeated  in  their  families,  or  elsewhere.  Promote 
their  frequent  meeting  together,  besides  publicly  in 
the  congregation ;  not  as  a  separate  church,  Init  as 
a  })art  of  the  church,  more  diligent  tlian  the  rest  in 
redeeming  time,  and  helping  the  souls  of  each  other 
heaven-ward.  Labour  also  to  keep  the  ordinances 
and  ministry  in  esteem.  No  man  will  be  much 
wrought  on  by  that  which  he  despiseth.  An  apostle 
says,  "  We  beseech  you,  brethren,  to  know  them  who 
labour  among  you,  and  are  over  you  in  the  Lord,  and 
admonish  you  ;  and  to  esteem  them  very  highly  in 
love  for  their  work's  sake." 

Secondly.  Let  us  inquire,  what  may  he  the  causes 
of  the  gross  neglect  of  this  duty  ;  that  the  hinderances, 
being  discovered,  may  the  more  easily  be  overcome. 

One  hinderance  is,  men's  own  sin  and  guilt. 
They  have  not  tliemselves  been  ravished  with  heav- 
enly delights ;  how  then  should  they  draw  others 
so  earnestly  to  seek  them  ?  They  have  not  felt  tJieir 
own  lost  condition,  nor  their  need  of  Christ,  nor  the 
renewing  work  of  the  Spirit ;  how  then  can  they 
discover  these  to  others  ?  They  are  guilty  of  the 
sins  they  should  reprove,  and  this  makes  them 
ashamed  to  reprove. — Another  is,  a  secret  infidelity 
prevailing  in  men's  hearts.  Did  we  verily  believe, 
tliat  all  t!ie  unregenerat.e  and  unholy  shall  be  eter- 
nally tormented,  how  could  we  hold  our  tongues,  or 
14 


162  EXCITEMENT  TO  SEEK 

avoid  bursting  into  tears,  when  we  look  them  in  the 
face,  especially  when  they  are  our  near  and  dear 
friends  ?  Thus  doth  secret  unbelief  consume  the 
vigour  of  each  grace  and  duty.  O  Christians,  if 
you  did  verily  believe  that  your  ungodly  neighbours, 
wife,  husband,  or  child,  should  certainly  lie  for  ever 
in  hell,  except  they  be  thoroughly  changed  before 
death  sliall  snatch  them  away,  would  not  this  make 
you  address  them  day  and  night  till  they  were  per- 
suaded ?  Were  it  not  for  this  cursed  unbelief^  our 
own  and  our  neighbours'  souls  would  gain  more  by 
us  than  they  do. — These  attempts  are  also  much 
hindered  by  our  want  of  charity  and  compassion  for 
men's  souls.  We  look  on  miserable  souls,  and  pass 
by,  as  the  priest  and  Levite  by  the  wounded  man. 
What  though  the  sinner,  wounded  by  sin,  and  cap- 
tivated by  Satan,  do  not  desire  thy  help  himself; 
5?^et  his  miseiy  cries  aloud.  If  God  had  not  heard 
tJie  cry  of  our  miseries,  before  he  heard  the  cry  of 
our  prayers,  and  been  moved  by  his  own  pity  before 
he  was  moved  by  our  importunity,  we  might  long 
have  continued  the  slaves  of  Satan.  You  will  pray 
to  God  for  them,  to  open  their  eyes,  and  turn  their 
hearts  ;  and  why  not  endeavour  their  conversion,  if 
you  desire  it  ?  And  if  you  do  not  desire  it,  why  do 
you  ask  it  ?  Why  do  you  not  pray  them  to  consider 
and  return,  as  well  as  pray  to  God  to  convert  and 
turn  them  ?  If  you  should  see  your  neighbour  fall- 
en into  a  pit,  and  should  pray  to  God  to  help  him 
out,  but  neither  put  forth  your  hand  to  help  him, 
nor  once  direct  him  to  help  himself,  would  not  any 
man  censure  you  for  your  cruelty  and  hypocrisy  ? 
It  is  as  true  of  the  soul  as  of  the  body.  If  any  man 
"  seeth  his  brother  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him  ?"  or  what  love  hath  he  to  his 
brother's  soul? — We  are  also  hindered  by  a  base, 
man-pleasing  disposition.  We  are  so  desirous  to 
keep  in  credit  and  favour  with  men,  that  it  makes 
us  most  unconscionably  neglect  our  own  duty.  He 
is  a  foohsh  and  unfaithful  physician  that  will  let  a 


THE  saints'  rest.  163 

sick  man  die  for  fear  of  troubling  him.  If  our 
friends  are  distracted,  we  please  tliem  in  nothing 
that  tends  to  their  hurt.  And  yet  when  they  are 
beside  themselves  in  point  of  salvation,  and  in  their 
madness  posting  on  to  damnation,  we  will  not  stop 
tliem  for  fear  of  displeasing  them.  How  can  we  be 
Christians  that  "  love  the  praise  of  men  more  than 
tlie  praise  of  God  ?"  For,  if  we  "  seek  to  please 
men,  we  shall  not  be  the  servants  of  Christ." — It  is. 
common  to  be  hindered  by  sinful  bashfulness.  When 
we  should  shame  men  out  of  their  sins,  we  are  our- 
selves ashamed  of  our  duties.  May  not  these  sinners 
condemn  us,  when  they  blush  not  to  swear,  be 
drunk,  or  neglect  the  worsJ\Jp  of  God ;  and  we 
blush  to  tell  them  of  it,  and  persuade  them  fi-om  it  ? 
Bashfulness  is  unseeml}^  in  cases  of  necessity.  It 
is  not  a  work  to  be  ashamed  of,  to  obey  God  in 
persuading  men  from  their  sins  to  Christ.  Reader, 
hath  not  thy  conscience  told  thee  of  thy  duty  many 
a  tune,  and  put  thee  on  to  speak  to  poor  sinners ; 
and  yet  thou  hast  been  ashamed  to  open  thy  mouth, 
and  so  let  them  alone  to  sink  or  swim  ?  O  read 
and  tremble,  "  Whosoever  shall  be  ashamed  of  me, 
and  of  my  words,  in  this  adulterous  and  sinful  gen- 
eration, of  him  also  shall  the  Son  of  man  be  asham- 
ed, when  he  cometh  in  the  glory  of  his  Father,  with 
the  holy  angels." — An  idle  and  impatient  spirit  hin- 
deretli  us.  It  is  an  ungrateful  work,  and  sometimes 
makes  men  our  enemies.  Besides,  it  seldom  succeeds 
at  the  first,  except  it  be  followed  on.  You  must  be 
long  teaching  the  ignorant,  and  persuading  the  ob- 
stinate. We  consider  not  what  patience  God  used 
towards  us  when  we  were  in  our  sins.  Woe  to  us 
if  God  had  been  as  impatient  with  us  as  we  are 
with  others. — x\nother  hinderance  i.s,  self-seeking. 
"All  seek  their  own,  not  the  things  which  are  Jesus 
Christ's,"  and  their  brethren's. — With  many,  pride 
is  a  great  impcdimeut.  If  it  were  to  s})eak  to  a 
great  man,  and  it  would  not  displease  him,  they 
would  do  it ;  but  to  go  among  the  poor,  and  take 
pains  with  them  in  their  cottages,  where  is  the  per- 


164  EXCITEMENT  TO  SEEK 

son  that  will  do  it?  Many  will  rejoice  in  being 
instrumental  to  convert  a  gentleman,  and  they  have 
good  reason  ;  but  overlook  the  multitude,  as  if  the 
souls  of  all  were  not  alike  to  God.  Alas !  these  men 
little  consider  how  low  Christ  stooped  to  us !  Few 
rich,  and  noble,  and  wise,  are  called.  It  is  the  poor 
tliat  receive  the  glad  tidings  of  the  gospel. — And 
with  some,  their  ignorance  of  the  duty  hindereth 
them  from  performing  it.  Either  they  know  it  not 
to  be  a  duty,  or  at  least  not  to  be  their  duty.  If 
this  be  thy  case,  reader,  I  am  in  hope  thou  art  now 
acquainted  with  thy  duty,  and  will  set  upon  it. 

Do  not  object  to  this  duty,  that  you  arc  unable  to 
manage  an  exhortation  ;  but  either  set  those  on  the 
work  who  are  more  able,  or  faithfully  and  humbly 
use  the  small  ability  you  have,  and  tell  them,  as  a 
weak  man  may  do,  what  God  says  in  his  word. — 
Decline  not  the  duty,  because  it  is  your  superior 
who  needs  advice  and  exliortation.  Order  must  be 
dispensed  with  in  cases  of  necessity.  Though  it  be 
a  husband,  a  parent,  a  minister,  you  must  teach  him 
in  such  a  case.  If  parents  are  in  Avant,  children 
must  relieve  them.  If  a  husband  be  sick,  the  wife 
must  fill  up  his  place  in  family  affairs.  If  the  rich 
are  reduced  to  beggary,  they  must  receive  charity. 
If  the  physician  be  sick,  somebody  must  look  to 
him.  So  the  meanest  servant  must  admonish  his 
master,  and  the  child  his  parent,  and  the  wife  her 
husband,  and  the  people  their  minister ;  so  that  it 
be  done  when  there  is  real  need,  and  with  all  possi- 
ble humility,  modesty,  and  meekness. — Do  not  say, 
this  will  make  us  all  preachers ;  for  every  good 
Christian  is  a  teacher,  .and  has  a  charge  of  his 
neighbour's  soul.  Every  man  is  a  physician,  when 
a  regular  physician  cannot  be  had,  and  when  the 
hurt  is  so  small  that  any  man  may  relieve  it ;  and 
in  the  same  cases  every  man  must  be  a  teacher. — 
Do  not  despair  of  success.  Cannot  God  give  it  ? 
And  must  it  not  be  by  means  ? — Do  not  plead ;  it 
will  only  be  casting  pearls  before  swine.  When 
j^ou  are  in  danger  to  be  torn  in  pieces,  Christ  would 


THE  saints'  rest.  165 

have  you  forbear  ;  but  what  is  that  to  you  that  are 
in  no  such  danger  ?  As  long  as  they  will  hear,  you 
have  encouragement  to  speak,  and  may  not  cast 
them  off  as  contemptible  swine. — Say  not,  "  It  is  a 
friend  on  whom  I  nuich  depend,  and,  by  telling  him 
his  sin  and  misery,  I  may  lose  his  love,  and  be  un- 
done." Is  his  love  more  to  be  valued  than  his  safe- 
ty ?  or  thy  own  benefit  by  him,  than  the  salvation 
of  his  soul  ?  or  wilt  thou  connive  at  his  danmation 
because  he  is  thy  friend  ?  Is  that  thy  best  requital 
of  his  friendship  ?  Hadst  thou  rather  he  sliould 
burn  in  hell  for  ever,  than  thou  shoulclst  lose  his  fa- 
vour, or  the  maintenance  thou  hast  from  him  ? 

Thirdhj.  But  that  all  who  fear  God  may  be  excit- 
ed to  do  their  utmost  to  help  others  to  this  blessed 
rest,  Id  me  entreat  you  to  consider  the  follomng  mo- 
tives : — As,  for  instance,  not  only  nature,  but  espe- 
cially grace,  disposes  the  soul  to  T)e  connnunicative 
of  good;  therefore  to  neglect  this  work  is  a  sin 
both  against  nature  and  grace.  Would  you  not 
think  him  unnatural  that  would  suffer  his  children 
or  neighbours  to  starve  in  the  streets,  while  he  has 
provision  at  hand  ?  And  is  not  he  more  unnatural, 
that  will  let  them  eternally  perish,  and  not  open  his 
mouth  to  save  them  ?  An  unmerciful,  cruel  man  is 
a  monster  to  be  abhoi-red  of  all.  If  God  had  bid 
you  give  them  all  your  estates,  or  lay  down  your 
hves  to  save  them,  you  would  surely  have  refused, 
when  you  will  not  bestow  a  little  breath  to  save 
tliem.  Is  not  the  soul  of  a  husband,  or  wife,  or 
child,  or  neighbour,  worth  a  few  words  ?  Cruelty 
to  men's  bodies  is  a  most  damnable  sin  ;  but  to  their 
souls  much  more,  as  the  soul  is  of  greater  worth 
than  the  body,  and  eternity  than  time.  Little  know 
you  what  many  a  soul  may  now  be  feeling  in  hell, 
who  died  in  their  sins,  for  want  of  your  faitliful  ad- 
monition.— Consider  Avhat  Christ  did  towards  the 
saving  of  souls.  He  thought  them  worth  his  blood ; 
and  shall  we  not  think  them  worth  our  breath  ? 
Will  you  not  do  a  little  where  Christ  hath  done  so 
much  ? — Consider  what  fit  objects  of  pity  ungodly 


166  EXCITEMENT  TO  SEEK 

people  are.  They  are  dead  in  trespasses  and  sins, 
have  not  hearts  to  feel  their  miseries,  nor  to  pity 
themselves.  If  others  do  not  pity  them,  they  will 
have  no  pity  ;  for  it  is  the  natm-e  of  their  disease  to 
make  them  pitiless  to  themselves,  yea,  their  own 
most  cruel  destroyers. — Consider  it  was  once  thy 
own  case.  It  was  God's  argument  to  the  Israehtes^ 
to  be  kind  to  strangers,  because  themselves  had 
been  "  strangers  in  the  land  of  Egypt."  So  should 
you  pity  them  that  are  strangers  to  Christ,  and  to 
the  hopes  and  comforts  of  the  saints,  because  you 
were  once  strangers  to  them  yourselves. — Con- 
sider your  relation  to  them.  It  is  thy  neighbour, 
thy  brother,  whom  thou  art  bound  to  love  as  thy- 
self. "He  that  loveth  not  his  brother,  whom  he 
seeth  daily,  doth  not  love  God,  whom  he  never  saw." 
And  doth  he  love  his  brother  that  will  see  him  go 
to  hell,  and  never  hinder  him  ? 

Consider  what  a  load  of  guilt  this  neglect  lays 
upon  thy  own  soul.  Thou  art  guilty  of  the  murder 
and  damnation  of  all  those  souls  whom  thou  dost 
thus  neglect ;  and  of  every  sin  they  now  commit, 
and  of  all  the  dishonour  done  to  God  thereby  ;  and 
of  all  those  judgments  which  their  sins  bring  upon 
the  town  or  country  where  they  live. — Consider 
what  it  will  be,  to  look  upon  your  poor  friends  in 
eternal  flames,  and  to  think  that  j^our  neglect  was 
a  great  cause  of  it.  If  you  should  there  perish  with 
them,  it  would  be  no  small  aggravation  of  your  tor- 
ment. If  you  be  in  heaven,  it  would  surely  be  a 
sad  thought,  were  it  possible  that  any  sorrow  could 
dwell  there,  to  hear  a  multitude  of  poor  souls  cry 
out  for  ever,  "  O,  if  you  would  but  have  told  me 
plainly  of  my  sin  and  danger,  and  set  it  home,  I 
might  have  escaped  all  this  torment,  and  been  now 
in  rest !"  What  a  sad  voice  will  this  be  ! — Consider 
what  a  joy  it  will  be  in  heaven,  to  meet  those  there 
whom  you  have  been  the  means  to  bring  thither ; 
to  see  their  faces,  and  join  with  them  for  ever  in 
the  praises  of  God,  whom  you  were  the  happy  in- 
struments of  bringing  to  the  knowledge  and  obedi- 


THE  saints'  rest.  167 

ence  of  Jesus  Christ ! — Consider  how  many  souls 
you  may  have  drawn  into  the  Avay  of  danniation,  or 
hardened  in  it.  We  have  had,  in  the  days  of  our 
ignorance,  our  companions  in  sin,  wliom  we  incited 
or  encouraged.  And  dotlr  it  not  become  us  to  do  as 
much  to  save  men,  as  we  iiave  done  to  destroy  them  ? 
— Consider  how  dihgent  are  all  tlie  enemies  of  these 
poor  soids,  to  draw  them  to  hell.  The  devil  is 
tempting  them  day  and  night :  their  inward  lusts 
are  still  Avorking  for  their  ruin:  the  flesh  is  still 
pleading  for  its  delights:  their  old  companions  are 
mcreasing  their  dislike  of  holiness.  And  if  nobody 
be  diligent  in  helping  them  to  heaven,  what  is  like 
to  become  of  them  ? 

Consider  how  deep  the  neglect  of  this  duty  will 
Womid,  when  conscience  is  awakened.  When  a 
man  comes  to  die,  conscience  will  ask  him,  "  What 
good  hast  thou  done  in  thy  lifetime  ?  The  saving  of 
souls  is  the  greatest  good  work ;  what  hast  thou 
done  towards  it?  How  many  hast  thou  dealt 
faithfully  with?"  I  have  often  observed  that  the 
consciences  of  dying  men  very  much  wounded  them 
for  this  omission.  For  my  own  part,  when  I  have 
been  near  death,  my  conscience  hath  accused  me 
more  for  this  than  for  any  sin.  It  would  bring  eve- 
ry ignorant,  profane  neighbour  to  my  remembrance, 
to  whom  I  never  made  known  their  danger.  It 
would  tell  me,  "  Thou  shouldst  have  gone  to  them  in 
private,  and  told  them  plainly  of  their  desperate  dan- 
ger, though  it  had  been  when  thou  shouldst  have 
eaten  or  slept,  if  thou  hadst  no  other  time."  Coi^- 
ecience  would  remind  me  how,  at  such  or  such  a 
time,  I  was  in  company  with  the  ignorant,  or  was 
riding  by  the  way  with  a  wilful  sinner,  and  had  a  fit 
opportunity  to  have  dealt  with  him,  but  did  not ;  or 
at  least  did  it  to  little  purpose.  The  Lord  grant  I 
may  better  obey  conscience  while  I  have  time,  that 
it  may  liave  less  to  accuse  me  of  at  death  ! — Con- 
sider what  a  seasonable  time  you  now  have  for  tliis 
work.  There  are  times  in  which  it  is  not  safe  to 
speak  ;  it  may  cost  you  your  liberties  or  your  lives. 


168  EXCITEMENT    TO    SEEK 

Besides,  your  neighbours  will  shortly  die,  and  so 
will  you.  Speak  to  them,  therefore,  while  you  may. 
— Consider,  though  this  is  a  work  of  the  greatest 
charity,  j'^et  every  one  of  you  may  perform  it ;  the 
poorest  as  well  as  the  rich.  Every  one  hath  a 
tongue  to  speak  to  a  sinner. — Once  more,  consider 
tJie  happy  consequences  of  this  work  where  it  is 
faithfully  done.  You  may  be  instrumental  in  saving 
souls,  for  which  Christ  came  down  and  died,  and  in 
which  the  angels  of  God  rejoice.  Such  souls  will 
bless  you  here  and  hereafter.  God  will  have  much 
glory  by  it ;  the  church  will  be  multiplied  and  edi- 
fied by  it.  Your  own  souls  will  enjoy  more  im- 
provement and  vigour  in  a  divine  life,  more  peace 
of  conscience,  more  rejoicing  in  spirit.  Of  all  the 
personal  mercies  that  I  ever  received,  next  to  the 
love  of  God  in  Christ  to  my  own  soul,  I  must  most 
joyfully  bless  him  for  the  plentiful  success  of  my  en- 
deavours upon  others.  O  v/hat  fruits,  then,  might  I 
have  seen,  if  I, had  been  more  faithful !  I  know  we 
need  be  very  jealous  of  our  deceitful  hearts  in  this 
])oint,  lest  our  rejoicing  should  come  from  our  pride. 
Naturally  we  would  have  the  praise  of  every  good 
work  ascribed  to  ourselves  :  yet  to  imitate  our  Fa- 
ther in  goodness  and  mercy,  and  to  rejoice  in  the 
degree  of  them  we  attain  to,  is  the  duty  of  every 
child  of  God.  I  therefore  tell  you  my  own  experi- 
ence, to  persuade  you,  that,  if  you  did  but  know  what 
a  joyful  thing  it  is,  you  would  follow  it  night  and 
day  through  the  greatest  discouragements. 

Up,  then,  every  man  that  hath  a  tongue,  and  is  a 
servant  of  Christ,  and  do  something  of  your  Master's 
work.  Why  hath  he  given  you  a  tongue,  but  to 
speak  in  his  sei-vice  ?  And  how  can  you  serve  him 
more  eminently  than  in  saving  souls  ?  He  that  will 
pronounce  you  blessed  at  the  last  day,  and  invite 
you  to  "  the  kingdom  prepared  for  you,"  because 
you  "  fed  him,  and  clothed  him,  and  visited  hmi,"  in 
his  poor  members,  will  surely  pronounce  you  blessed 
for  so  great  a  work  as  bringing  souls  to  his  kingdom. 
He  that  saith,   "the  poor  you  have   always  with 


THE  saints'  rest.  169 

you,"  hath  left  the  ungodly  always  with  you,  that 
you  might  still  have  matter  to  exercise  your  charity 
upon.  If  you  have  the  hearts  of  Christians  or  of 
men,  let  them  yearn  towards  yoiu*  ignorant,  ungodly 
iieighbours.  Say, as  the  lepers  of  Samaria,  "We 
do  not  well;  this  day  is  a  day  of  good  tidings,  and 
we  hold  our  peace."  Hath  God  had  so  much  mercy 
on  you,  and  will  you  have  no  mercy  on  your  poor 
neighbours  ?  But  as  this  duty  belongs  to  all  Chris- 
tians, so  especially  to  some,  according  as  God  hath 
called  them  to  it,  or  quahfied  them  for  it.  To  them, 
therefore,  I  will  more  particularly  address  the  ex- 
hortation. 

1.  God  especially  expects  this  duty  at  your  hands, 
to  whom  he  hath  given  more  learning  and  knowl- 
edge, and  endued  with  better  utterance,  than  your 
neighbours.  The  strong  are  made  to  help  the 
weak,  and  those  that  see  must  direct  the  blind. 
God  looketh  for  this  faithful  improvement  of  your 
parts  and  gifts,  which  if  you  neglect,  it  were  better 
you  had  never  received  them  ;  for  they  will  but  ag- 
gravate your  condemnation,  and  be  as  useless  to 
your  own  salvation  as  they  w^ere  to  others. 

2.  All  those  that  are  particularly  acquainted  with 
some  ungodly  men,  and  that  have  peculiar  interest  in 
them,  God  looks  for  this  duty  at  your  hands.  Christ 
himself  did  eat  and  drink  with  pubhcans  and  sin- 
ners ;  but  it  was  only  to  be  their  physician,  and  not 
tlieir  companion.  Who  knows  but  God  gave  you 
interest  in  them  to  this  end,  that  you  might  be  the 
means  of  their  recovery  ?  They  that  will  not  regard 
the  words  of  a  stranger,  may  regard  a  brother,  or 
sister,  or  husband,  or  wife,  or  near  friend  ;  besides 
that  the  bond  of  fi'iendship  engageth  you  to  more 
kindness  and  compassion  than  ordinary. 

3.  Physicians,  that  are  much  about  dying  men, 
should,  in  a  special  manner,  make  conscience  of  this 
duty.  It  is  their  pecuhar  advantage,  that  they  are 
at  hand ;  that  they  are  with  men  in  sickness  and 
dangers,  when  the  ear  is  more  open,  and  the  heart 
less  stubborn,  than  in  time  of  health  ;  and  that  men 

15 


170  EXCITEMENT    TO    SEEK 

look  upon  their  physician  as  a  person  in  whose  hands 
is  their  hfe  ;  or,  at  least,  who  may  do  much  to  save 
tliem ;  and  therefore  they  will  the  more  regard  his 
advice.  You  that  are  of  this  honourable  profession, 
do  not  think  this  a  work  beside  your  calling,  as  if  it 
belonged  to  none  but  ministers  ;  except  you  think  it 
beside  your  calling  to  be  compassionate,  or  to  be 
Christians.  O  help,  therefore,  to  fit  your  patients 
for  heaven !  and,  whether  you  see  they  are  for 
life  or  death,  teach  them  both  how  to  live  and  die, 
and  give  them  some  physic  for  their  souls,  as  you  do 
for  their  bodies.  Blessed  be  God,  that  very  many 
of  the  chief  physicians  of  this  age  have,  by  their 
eminent  piety,  vindicated  their  profession  from  the 
common  imputation  of  atheism  and  profaneness. 

4.  Men  of  wealth  and  authority,  and  that  have 
many  dependents,  have  excellent  advantages  for  this 
duty.  O  what  a  world  of  good  might  lords  and 
gentlemen  do,  if  they  had  iDut  hearts  to  improve 
their  influence  over  others !  Have  you  not  all  your 
honour  and  riches  from  God  ?  Dotli  not  Christ  say, 
"  Unto  whomsoever  much  is  given,  of  him  much 
shall  be  required  ?"  If  you  speak  to  your  depen- 
dents for  God  and  their  souls,  you  may  be  regarded, 
when  even  a  minister  shall  be  despised.  As  you 
value  the  honour  of  God,  your  own  comfort,  and 
the  salvation  of  souls,  improve  your  influence  over 
your  tenants  and  neighbours  ;  visit  their  houses ;  see 
v/hether  they  worshij)  God  in  their  families ;  and 
cake  all  opportunities  to  press  them  to  their  duty. 
Despise  them  not.  Remember  God  is  no  respecter 
of  persons.  Let  men  see  that  you  excel  others  in 
piety,  compassion,  and  diligence  in  God's  work,  as 
you  do  in  the  riches  and  honours  of  the  world.  I 
confess  you  will,  by  this  means,  be  singular,  but  then 
you  will  be  singular  in  glory  ;  for  few  of  the  "  mighty 
and  noble  are  called." 

5,  As  for  the  ministers  of  the  gospel,  it  is  the  verj' 
work  of  their  calling  to  help  others  to  heaven. — Be 
sure  to  make  it  the  main  end  of  your  studies  and 
preaching.    He  is  the  able,  skilful  minister,  that  is 


THE    saints'   rest.  171 

best  skilled  in  the  art  of  instructing,  convincing, 
persuading,  and,  consequently,  of  vvinjii  iig  souls ;  and 
that  is  the  best  sermon  that  is  best  in  these.  When 
you  seek  not  God,  but  yourselves,  God  will  make 
you  the  most  contemptible  of  men.  It  is  true  of 
your  reputation,  what  Christ  says  of  your  hfe,  "  He 
tliat  loveth  it  shall  lose  it."  Let  the  vigour  of  your 
persuasions  show,  that  you  are  sensible  on  how 
weighty  a  business  you  are  sent.  Preach  with  that 
seriousness  and  fervour,  as  men  that  believe  their 
own  doctrine,  and  that  know  their  hearers  must  be 
prevailed  with,  or  be  damned. — Think  not  that  all 
your  work  is  in  your  studies  and  pulpit.  You  are 
shepherds,  and  must  know  every  sheep,  and  what  is 
tlieir  disease,  and  mark  their  strayings,  and  help  to 
cure  them,  and  fetch  them  home.  Learn  of  Paul, 
not  only  to  "  teach  your  people  pubhcly,  but  from 
house  to  house."  Inquire  how  they  grow  in  knowl- 
edge and  holiness,  and  on  what  grounds  they  build 
their  hopes  of  salvation,  and  whether  they  walk  up- 
rightly, and  perform  the  duties  of  their  several  rela- 
tions. See  whether  they  worship  God  in  their  fami- 
lies, and  teach  them  how  to  do  it.  Be  famihar  with 
tliem,  that  you  may  maintain  your  interest  in  them, 
and  improve  it  all  for  God.  Know  of  them  how 
they  profit  by  public  teaching.  If  any  too  little  "  sa- 
vour the  things  of  the  Spirit,"  let  them  be  pitied,  but 
not  neglected.  If  any  walk  disorderly,  recover  them 
with  diligence  and  patience.  If  they  be  ignorant,  it 
may  be  your  fault  as  much  as  theirs.  Be  not  asleep 
while  the  wolf  is  waking. — Deal  not  shghtly  with 
any.  Some  will  not  tell  their  people  plainly  of  their 
sins,  because  they  are  great  men  ;  and  some  because 
they  are  godly ;  as  if  none  but  the  poor  and  the 
wicked  should  be  dealt  plainly  with.  Yet  labour  to 
be  skilful  and  discreet,  that  the  maimer  may  answer 
to  the  excellency  of  the  matter.  Every  reasonable 
soul  hath  both  judgment  and  affection  ;  and  every 
rational,  spiritual  sermon  must  have  both.  Study 
and  pray,  and  pray  and  study,  till  you  are  become 
**  workmen  that  need  not  be  ashamed,  rightly  divid 


172  EXCITEMENT    TO    SEEK 

ing  the  word  of  truth ;"  that  your  people  may  not 
be  ashamed,  nor  weary  in  hearing  you. — Let  your 
conversation  be  teaching,  as  well  as  your  doctrine. 
Be  as  forward  in  a  holy  and  heavenly  life  as  you  are 
in  pressing  others  to  it.  Let  your  discourse  be  edi- 
fying and  spiritual.  Suffer  any  thing,  rather  than 
the  gospel  and  men's  souls  should  suffer.  Let  men 
see  that  you  use  not  the  ministry  only  for  a  trade  to 
hve  by  ;  but  that  your  hearts  are  set  upon  the  Wel- 
fare of  souls.  Whatsoever  meekness,  humility,  con- 
descension, or  self-denial,  you  teach  them  from  the 
gospel,  teach  it  them  also  by  your  undissembled  ex- 
ample. Study  and  strive  after  unity  and  peace.  If 
ever  you  would  promote  the  kingdom  of  Christ,  and 
your  people's  salvation,  do  it  in  a  way  of  peace  and 
love.  It  is  as  hard  a  thing  to  maintain  m  your  peo- 
ple a  sound  understanding,  a  tender  conscience,  a 
lively,  gracious,  heavenly  frame  of  spirit,  and  an  up- 
right life,  amidst  contention,  as  to  keep  your  candle 
lighted  in  the  greatest  storms.  "Blessed  is  that 
servant,  whom  his  Lord,  when  he  cometh,  shall  find 
so  doing." 

6.  All  you  whom  God  hath  intrusted  with  the 
care  of  children  and  servants,  I  would  also  persuade 
to  this  great  work  of  helping  others  to  the  heavenly 
rest. — Consider  what  plain  and  pressing  commands 
of  God  require  this  at  your  hands.  "  These  words 
thou  shalt  teach  dihgently  unto  thy  children,  and 
shalt  talk  of  them  when  thou  sittest  in  thine  house, 
and  when  thou  walkest  by  the  way,  and  when  thou 
liest  down,  and  when  thou  risest  up.  Train  up  a 
child  in  the  way  he  should  go,  and  when  he  is  old, 
he  will  not  depart  from  it.  Bring  up  your  children 
in  the  nurture  and  admonition  of  the  Lord."  Josh- 
ua resolved,  that  "  he  and  his  house  would  serve  the 
Lord."  And  God  himself  says  of  Abraham,  "  I 
know  him,  that  he  will  command  his  children,  and 
his  household  after  him,  and  they  shall  keep  the  way 
of  the  Lord."  Consider,  it  is  a  duty  you  owe  your 
children  in  point  of  justice.  From  you  they  re- 
ceived the  defilement  and  misery  of  their  natures  ; 


THE  saints'  rest.  173 

and  therefore  you  owe  them  all  possible  help  for 
their  recovery.  Consider,  how  near  your  children 
are  to  you.  They  arc  parts  of  yourselves.  If  they 
prosper  when  you  are  dead,  you  take  it  as  if  you 
lived  and  prospered  in  them  ;  and  should  you  not  be 
of  the  same  mind  for  their  everlasting  rest  ?  Other- 
wise you  will  be  witnesses  against  your  own  souls. 
Your  care,  and  j)ains,  and  cost  for  their  bodies,  will 
condemn  you  for  your  neglect  of  their  precious  souls. 
Yea,  all  the  brute  creatures  may  condemn  you. 
Which  of  them  is  not  tender  of  their  young  ? — Con- 
sider, God  hath  made  your  children  your  charge, 
and  your  servants  too.  Every  one  will  confess  they 
are  tiie  minister's  charge.  And  have  not  j^ou  a 
greater  charge  of  your  own  families  than  any  min- 
istej-  can  have  of  them  ?  Doubtless  at  your  hands 
God  will  require  the  blood  of  their  souls.  It  is  the 
greatest  charge  you  were  ever  intrusted  with,  and 
woe  to  you,  if  you  suffer  them  to  be  ignorant  or 
wicked  for  want  of  your  instruction  or  correction. — 
Consider,  what  work  there  is  for  you  in  their  dispo- 
sitions and  lives.  Theirs  is  not  one  sin,  but  thou- 
sands. They  have  hereditary  diseases,  bred  in 
their  natures.  The  things  yon  must  teach  them  are 
contrary  to  the  interests  and  desires  of  their  flesh. 
May  the  Lord  make  you  sensible  what  a  work  and 
charge  lieth  upon  you  ! — Consider  what  sorrows  you 
prepare  for  yourselves  by  the  neglect  of  your  chil- 
dren. If  they  prove  thorns  in  your  eyes,  they  are 
of  3'our  own  planting.  If  you  should  repent  and  be 
saved,  is  it  nothing  to  think  of  their  damnation  ;  and 
yourselves  the  occasion  of  it  ?  But  if  you  die  in 
your  sins,  how  will  they  cry  out  against  you  in  hell ! 
"  All  this  was  wrong  of  you  ;  you  should  have  taught 
us  better,  and  did  not ;  you  should  have  restrained 
us  from  sin,  and  corrected  us,  but  did  not."  What 
an  addition  will  such  outcries  be  to  your  misery. 
On  the  other  side,  think  what  a  comfort  you  may 
have,  if  you  be  faithful  in  this  duty.  If  you  should 
not  succeed,  you  have  freed  your  own  souls,  and 
bave  peace  in  your  own  consciences.     If  you  do, 


174  EXCITEMENT    TO    SEEK 

the  comfort  is  inexpressible,  in  their  love  and  obe- 
dience, their  supplying  your  wants,  and  delighting 
you  in  all  your  remaining  path  to  glory.  Yea,  all 
your  family  may  fare  the  better  for  one  pious  child 
or  servant.  But  the  greatest  joy  will  be,  when  you 
shall  say,  "  Lord,  here  am  I,  and  tlie  children  thou 
hast  given  mc  ;"  and  sliall  joyfully  live  with  them 
for  ever. — Consider  how  much  the  welfare  of  church 
and  state  depends  on  this  duty.  Good  laws  will  not 
reform  us,  if  reformation  begin  not  at  home.  This 
is  the  cause  of  all  our  miseries  in  church  and  state, 
even  the  want  of  a  holy  education  of  children.  I 
also  entreat  parents  to  consider,  what  excellent  ad- 
vantages they  have  for  saving  their  children.  They 
are  with  you  while  they  are  tender  and  flexible. 
You  have  a  twig  to  bend,  not  an  oak.  None  in  the 
world  have  such  interest  in  their  affections  as  you 
have.  You  have  also  the  greatest  authority  over 
tliem.  Their  whole  de])enc]ence  is  upon  you  for  a 
maintenance.  You  best  know  their  temper  and  in- 
clinations. And  you  are  ever  with  them,  and  can 
never  want  opportunities  :  especially  you,  mothers, 
remember  this,  who  are  more  with  your  children, 
while  young,  than  their  fathers.  What  pains  are 
you  at  for  their  bodies !  What  do  you  suffer  to 
bring  them  into  the  world  !  And  will  you  not  be  at 
as  much  pains  for  the  saving  of  their  souls  !  Your 
affections  are  tender  ;  and  will  it  not  move  you  to 
think  of  their  perishing  for  ever  ?  I  beseech  you, 
for  the  sake  of  the  children  of  your  bowels,  teach 
them,  admonish  them,  watch  over  them,  and  give 
them  no  rest  till  you  have  brought  them  to  Christ, 

I  shall  conclude  with  this  earnest  request  to  all 
Christian  parents  that  read  these  lines,  that  they 
would  have  compassion  on  the  souls  of  their  poor 
children,  and  be  faithful  to  the  great  trust  that  God 
hath  put  on  them.  If  you  cannot  do  what  you  would 
for  them,  yet  do  what  you  can.  Both  church  and 
state,  city  and  country*,  groan  under  the  neglect  of 
this  weighty  duty.  Your  children  know  not  God» 
nor  his  laws,  but  "  take  his  name  in  vain,"  and  slight 


THE  saints'  rest.  175 

his  worship,  and  you  neither  instruct  them  nor  cor- 
rect them ;  and  therefore  God  corrects  both  them 
and  you.  You  arc  so  tender  of  them,  that  God  is 
the  less  tender  of  both  them  and  you.  Wonder  not 
if  God  make  you  smart  ibr  your  chikh-en's  sins;  lor 
you  are  guilty  of  all  they  con  unit,  by  your  neglect 
of  your  duty  to  reform  them.  Will  you  resolve, 
therefore,  to  set  upon  this  duty,  and  neglect  it  no 
longer?  Remember  Eli.  Your  children  are  like 
Moses  in  the  bulrushes,  ready  to  perish  if  they  have 
not  help.  As  ever  you  would  not  be  charged  before 
God  as  murderers  of  their  souls,  nor  have  them  cry 
out  against  you  in  everlasting  tire,  see  that  you  teach 
them  how  to  escape  it,  and  bring  them  up  in  holi- 
ness and  the  fear  of  God.  I  charge  every  one  of 
you,  upon  your  allegiance  to  God,  as  you  will  very 
shortly  answer  the  contrary  at  your  peril,  that  you 
will  neither  refuse  nor  neglect  this  most  necessary 
duty.  If  you  are  not  willing  to  do  it,  now  you  know 
it  to  be  so  great  a  duty,  you  are  rebels,  and  no  true 
subjects  of  Jesus  Christ.  If  you  are  willing,  but 
know  not  how,  I  will  add  a  few  words  of  direction 
to  help  you.  Lead  them,  by  your  own  example,  to 
prayer,  reading,  and  other  religious  duties.  Inform 
their  understandings.  Store  their  memories.  Rec- 
tify their  wills.  Quicken  their  affections.  Keep 
tender  their  consciences.  Restrain  their  tongues, 
and  teach  them  gracious  speech.  Reform  and  watch 
over  their  outward  conversation.  To  these  ends, 
get  them  Bibles  and  pious  books,  and  see  that  they 
read  them.  Examine  them  often  what  they  learn  ; 
especially  spend  the  Lord's  day  in  this  work,  and 
suffer  them  not  to  spend  it  in  sports  or  idleness. 
Show  them  the  meaning  of  what  they  read  or  learn. 
Keep  them  out  of  evil  company,  and  acquaint  them 
with  the  godly.  And  fail  not  to  make  them  learn 
their  catechism.  Especially  show  them  the  neces- 
sity, excellency,  and  pleasure  of  serving  God,  and 
labour  to  fix  all  upon  their  hearts. 


176  THE  saints'  rest 

CHAPTER  X. 

The  Saints^  Rest  is  not  to  he  expected  on  Earth. 

in  order  to  show  the  sin  and  folly  of  expecting  rest  here,  I.  the  reason- 
ableness of  present  afflictions  is  considered ;  1.  that  they  are  the 
way  to  rest ;  2.  keep  us  from  mistaking  our  rest ;  3.  from  losing  our 
-  way  to  it ;  4.  quicken  our  pace  towards  it ;  5.  chiefly  incommode 
our  flesh  •,  6.  under  thorn  the  sweetest  foretastes  of  rest  are  often  en- 
joyed. II.  How  unreasonable  to  rest  in  present  enjoyments  ;  1.  that 
it  is  idolatry;  2.  that  it  contradicts  God's  end  in  giving  them  •,  3.  is 
the  way  to  have  them  refused,  withdrawn,  or  imbittered  ;  4.  that 
to  be  suffered  to  take  up  our  rest  here  is  the  greatest  curse  ;  5.  that 
it  is  seeking  rest  where  it  is  not ;  6.  that  the  creatures,  without  God, 
would  aggravate  our  misery  ;  7.  and  all  this  is  confirmed  by  experi- 
ence. III.  How  unreasonable  our  unwillingness  to  die,  and  possess 
the  saints'  rest,  is  largely  considered. 

We  are  not  yet  come  to  our  resting  place.  Doth 
it  remain  ?  How  great  then  is  our  sin  and  folly  to 
seek  and  expect  it  here  !  Where  shall  we  find  the 
Christian  that  deserves  not  this  reproof?  We  would 
all  have  continual  prosperity,  because  it  is  easy  and 
pleasing  to  the  flesh  ;  but  we  consider  not  the  un- 
reasonableness of  such  desires.  And  when  we  en- 
joy convenient  houses,  goods,  lands,  and  revenues, 
or  the  necessary  means  God  hath  appointed  for  our 
spiritual  good,  we  seek  rest  in  these  enjoyments. 
Whether  we  are  in  an  afllicted  or  prosperous  state, 
it  is  apparent,  we  exceedingly  make  the  creature 
our  rest.  Do  we  not  desire  creature  enjoyments 
more  violently,  when  we  want  them,  than  we  desire 
God  himself?  Do  we  not  delight  more  in  the  pos- 
session of  them,  than  in  the  enjoyment  of  God  ? 
And  if  we  lose  them,  doth  it  not  trouble  us  more 
than  our  loss  of  God  ?  Is  it  not  enough,  that  they 
are  refreshing  helps  in  our  way  to  heaven,  but  they 
must  also  be  made  our  heaven  itself?  Christian 
reader,  I  would  as  willingly  make  thee  sensible  of 
this  sin,  as  of  any  sin  in  the  world,  if  I  could  tell 
how  to  do  it ;  for  the  Lord's  greatest  quarrel  with 
us  is  in  this  point.  In  order  to  this,  I  most  earnest- 
ly beseech  thee  to  consider — the  reasonableness  of 


IS    NOT    ON    EARTH.  177 

present  afflictions — and  tlie  unreasonableness  of 
resting  in  present  enjoyments — as  also  of  our  un- 
willingness to  (lie,  that  we  may  possess  eternal  rest- 
First.  To  show  the  reasonableness  of  present  af- 
Jlictions,  consider — they  are  the  way  to  rest — they 
keep  us  from  mistaking  our  rest,  and  from  losing 
our  way  to  it — they  quicken  our  pace  towards  it — 
they  chiefly  incommode  our  flesh — and  under  them 
God's  people  have  often  the  sweetest  foretastes  of 
their  rest. 

1.  Consider,  that  labour  and  trouble  are  the  com- 
mon way  to  rest,  both  in  the  course  of  nature  and 
grace.  Can  there  possibly  be  rest  without  weari- 
ness ?  Do  you  not  travail  and  toil  first,  and  rest  af- 
ter ?  The  day  for  labour  is  first,  and  then  follows 
the  night  for  rest.  Why  should  we  desire  the  course 
of  grace  to  be  perverted,  any  more  than  the  course 
of  nature  ?  It  is  an  established  decree,  "  that  we 
must  through  much  tribulation  enter  into  the  kuig- 
dom  of  God  :"  and  that,  "  if  we  suflfer,  we  shall  also 
reign  with  Christ."  And  what  are  we,  that  God's 
statutes  should  be  reversed  for  our  pleasure  ? 

2.  Afflictions  are  exceeding  useful  to  us,  to  keep 
us  from  mistaking  our  rest.  A  Christian's  motion 
towards  heaven  is  voluntary,  and  not  constrained. 
Those  means  therefore  are  most  profitable,  which 
help  his  understanding  and  will.  The  most  dan- 
gerous mistake  of  our  souls  is,  to  take  the  creature 
for  God,  and  earth  for  heaven.  What  warm,  aflfec- 
tionate,  eager  thoughts  have  we  of  the  w^orld,  till 
afflictions  cool  and  moderate  them !  Afflictions 
speak  convincingly,  and  will  be  heard  when  preach- 
ers cannot.  Many  a  poor  Christian  is  sometimes 
bending  his  thoughts  to  wealth,  or  flesh-pleasing,  or 
applause,  and  so  loses  his  relish  of  Christ,  and  the 
joy  above  ;  till  God  break  in  upon  his  riches,  or 
children,  or  conscience,  or  health,  and  break  down 
his  mountain  which  he  thought  so  strong.  And 
then,  when  he  lieth  in  Manasseh's  fetters,  or  is  fas- 
tened to  his  bed  with  pining  sickness,  the  world  is 
nothing,  and  heaven  is  something.    If  our  dear  Lord 


178  THE  saints'  rest 

did  not  put  these  thorns  under  our  head,  we  should 
sleep  out  our  lives,  and  lose  our  glory. 

3.  Afllictions  are  also  God's  most  effectual  means 
to  keep  us  from  losing  our  way  to  our  rest.  With- 
out this  hedge  of  thorns  on  the  right  hand  and  left, 
we  should  hardly  keep  the  way  to  heaven.  If  there 
be  but  one  gap  open,  how  ready  are  we  to  find  it, 
and  turn  out  at  it !  When  we  grow  wanton,  or 
worldly,  or  proud,  how  doth  sickness,  or  other  atHic- 
tion,  reduce  us !  Every  Christiau,  as  well  as  Lu- 
ther, may  call  afliiction  one  of  the  best  schoolmas- 
ters ;  and  with  David  may  say,  "  Before  I  was  af- 
flicted I  went  astray  ;  but  now  have  I  kei)t  thy 
word."  Many  thousand  recovered  sinners  may 
cry,  "  O  healthfid  sickness !  O  comfortable  sor- 
rows !  O  gainful  losses  !  O  enriching  ])overty  !  O 
blessed  clay  that  ever  I  was  afflicted  !"  Not  only  the 
"  green  pastures,  and  still  waters,  but  the  rod  and 
staff,  they  comfort  us."  Though  the  word  and 
Spirit  do  the  main  work,  yet  suffering  so  unbolts  the 
door  of  the  heart,  that  the  word  hath  easier  en- 
trance. 

4.  Afflictions  likewise  serve  to  quicken  our  pace 
in  the  way  to  our  rest.  It  were  well,  if  mere  love 
would  prevail  with  us,  and  that  we  were  rather 
drawn  to  heaven,  than  driven.  But,  seeing  our 
hearts  are  so  bad  that  mercy  will  not  do  it,  it  is 
better  to  be  put  on  with  the  sharpest  scourge,  than 
loiter,  like  the  foolish  virgins,  till  the  door  is  shut. 
O  what  a  difference  is  there  betwixt  our  prayers  in 
health  and  in  sickness !  betwixt  our  repentings  in 
j)rosperity  and  adversity  !  Alas!  if  we  did  not  some- 
times feel  the  spur,  what  a  slow  pace  would  most 
of  us  hold  toward  heaven  !  Since  our  vile  natures 
require  it,  why  should  we  be  unwilhng  that  God 
should  do  us  good  by  sharp  means  ?  Judge,  Chris- 
tian, whether  thou  dost  not  go  more  watchfully  and 
speedily  in  the  way  to  heaven,  in  thy  sufferings,  than 
in  thy  more  pleasing  and  pros[)erous  state. 

5.  Consider,  further,  it  is  but  the  flesh  that  is 
chiefly  troubled  and  grieved  by  afflictions.    In  most 


IS    NOT    ON    EARTH.  179 

of  our  sufferings  the  soul  is  free,  unless  we  ourselves 
wilfully  afflict  it.  "Why  then,  O  my  soul,  dost 
thou  side  with  this  flesh,  and  complain,  as  it  com- 
plaineth  ?  It  should  be  thy  work  to  keep  it  under, 
and  brint^  it  into  subjection  ;  and  if  God  do  it  for 
tliee,  shouldst  thou  be  discontented  ?  Hath  not  the 
pleasing  of  it  been  the  cause  of  almost  all  thy  spirit- 
ual sorrows  ?  Why,  then,  may  not  the  displeasing 
of  it  further  thy  joy  ?  Must  not  Paul  and  Silas  sing, 
because  their  feet  are  in  the  stocks  ?  Their  spirits 
were  not  imprisoned.  Ah,  unworthy  soul !  is  this 
tJiy  thanks  to  God  for  preferring  thee  so  far  before 
tliy  body  ?  When  it  is  rotting  in  the  grave,  thou 
shalt  be  a  companion  of  the  perfected  spirits  of  the 
just.  In  the  mean  time,  hast  thou  not  consolation 
which  the  flesh  knows  not  of  ?  Murmur  not,  then, 
at  God's  dealings  with  thy  body :  if  it  were  for  want 
of  love  to  thee,  he  would  not  have  dealt  so  by  all  his 
saints.  Never  expect  thy  flesh  should  truly  ex- 
pound the  meaning  of  the  rod.  It  will  call  love 
hatred  ;  and  say,  God  is  destroying,  when  he  is  sav- 
ing. It  is  the  suffering  party,  and  therefore  not  fit 
to  be  the  judge."  Could  we  once  believe  God,  and 
judge  of  his  dealings  by  his  word,  and  by  their  use- 
fulness to  our  souls,  and  reference  to  our  rest,  and 
could  we  stop  our  ears  against  all  the  clamours  of 
the  flesh,  then  we  should  have  a  truer  judgment  of 
our  afflictions. 

6.  Once  more,  consider,  God  seldom  gives  his 
people  so  sweet  a  foretaste  of  their  future  rest,  as  in 
their  deep  afflictions.  He  keeps  his  most  precious 
cordials  for  the  time  of  our  greatest  faintings  and 
dangers.  He  gives  them  when  he  knows  they  are 
needed,  and  will  be  valued,  and  when  he  is  sure  to 
be  thanked  for  them,  and  his  people  rejoiced  by  them. 
Especially  when  our  sufferings  are  more  directly  for 
his  cause,  then  he  seldom  fails  to  sweeten  the  bitter 
cup.  The  martyrs  have  possessed  the  highest  joys. 
When  did  Christ  preach  such  comforts  to  his  disci- 
ples, as  when  "  their  hearts  were  sorrowful"  at  his 
departure  ?    When  did  he  appear  among  them,  and 


180  THE    saints'  rest 

eay,  "  Peace  be  unto  you,"  but  when  they  were  shut 
up  for  fear  of  the  Jews?  When  did  Stephen  see 
heaven  opened,  but  when  he  was  giving  up  his  hfe 
for  the  testimony  of  Jesus  ?  Is  not  that  our  best 
state,  wherein  we  have  most  of  God  ?  Why  else  do 
we  desire  to  come  to  heaven  ?  If  we  look  for  a 
heaven  of  fleshly  delights,  we  shall  find  ourselves 
mistaken.  Conclude,  then,  that  affliction  is  not  so 
bad  a  state  for  a  saint  in  his  way  to  rest.  Are  we 
wiser  than  God  ?  Doth  he  not  know  what  is  good 
for  us  as  well  as  we  ?  or  is  he  not  as  careful  of  our 
good,  as  we  are  of  our  own  ?  Woe  to  us,  if  he  were 
not  much  more  so  ;  and  if  he  did  not  love  us  better 
than  we  love  either  him  or  ourselves  ! 

Say  not, "  I  could  bear  any  other  affliction  but  this." 
If  God  had  afflicted  thee  where  thou  canst  bear  it, 
thy  idol  would  neither  have  been  discovered  nor  re- 
moved. Neither  say,  "  If  God  would  deliver  me  out 
of  it,  I  could  be  content  to  bear  it."  Is  it  nothing 
that  he  hath  promised  it  "  shall  work  for  thy  good  .^" 
Is  it  not  enough  that  thou  art  sure  to  be  dehvered 
at  death  ?  Nor  let  it  be  said,  "  If  my  affliction 
did  not  disable  me  from  my  duty,  I  could  bear 
it."  It  doth  not  disable  thee  for  that  duty  which 
tendeth  to  thy  own  personal  benefit,  but  is  the 
greatest  quickening  help  thou  canst  expect.  As 
for  thy  dutj'^  to  others,  it  is  not  thy  duty  when 
God  disables  thee.  Perhaps  thou  wilt  say,  "The 
godly  are  my  afliicters;  if  it  were  ungodly  men, 
I  could  easily  bear  it."  Whoever  is  the  instru- 
ment, the  affliction  is  from  God,  and  the  deserving 
cause  thyself;  and  is  it  not  better  to  look  more  to 
God  than  thyself?  Didst  thou  not  know  that  the 
best  men  ai-e  still  sinful  in  part  ?  Do  not  plead,  "  If 
I  had  but  that  consolation,  which  you  say  God  re- 
serve tli  for  suffering  tunes,  I  should  suffer  more 
contentedly  ;  but  I  do  not  perceive  any  such  thing." 
The  more  you  suffer  for  righteousness'  sake,  the 
more  of  this  blessing  you  may  expect ;  and  the  more 
vou  suffer  for  your  own  evil  doing,  the  longer  it  will 
1)6  before  that  sweetness  comes.    Are  not  the  com- 


IS    NOT    ON    EARTH.  181 

forts  you  desire  neglected  or  resisted  ?  Have  yoiir 
afflictions  wrought  kindly  with  you,  and  fitted  you 
for  comfort  ?  It  is  not  suffering  that  prepares  you 
for  comfort,  but  the  success  and  truit  of  sufferings 
upon  your  hearts. 

Secondly.  To  show  the  unrtasonahltness  of  resting- 
in  present  enjoyments,  consider — it  is  idolizing  them — 
it  contradicts  God's  end  in  giving  them — it  is  the 
way  to  have  them  refused,  withdrawn,  or  imbittered  t 
— to  be  suffered  to  take  up  our  rest  here  is  the 
greatest  curse — it  is  seeking  rest  wliere  it  is  not  to 
be  found — the  creatures,  without  God,  would  aggra- 
vate our  misery — and,  to  confirm  all  this,  we  may 
consult  our  own  and  others'  experience. 

1.  It  is  gross  idolatry  to  niake  any  creature,  or 
means,  our  rest.  .  To  be  the  rest  of  the  soul,  is  God's^ 
own  prerogative.  As  it  is  api)arent  idolatry  to  place 
our  rest  in  riches  or  honours,  so  it  is  but  a  more 
refined  idolatry  to  take  up  our  rest  in  excellent 
means  of  grace.  How  ill  must  our  dear  Lord  take 
it,  wlien  we  give  him  cause  to  complain,  as  he  did 
of  our  fellow  idolaters,  "  My  people  liave  beea  lost 
sheep ;  they  have  forgotten  their  resting-place.  My 
people  can  find  rest  in  any  thing  rather  than  in  me. 
They  can  delight  in  one  another,  but  not  in  me- 
They  can  rejoice  in  my  creatures  and  ordinances, 
but  not  in  me.  Yea,  in  their  very  lal)ours  and  duties 
tliey  seek  for  rest,  but  not  in  me.  They  had  rather 
be  any  where,  than  be  with  me.    Are  these  their 

fods  ?  Have  these  redeemed  them  ?  Will  these 
e  better  to  them  than  I  have  been,  or  than  I  would 
be  ?"  If  yourselves  have  a  wife,  a  husban<l,  a  soru, 
that  had  rather  be  any  where  than  in  your  com- 
pany, and  be  never  so  merry  as  when  farthest  fromi 
you,  would  you  not  take  it  ill  ?  So  must  our  God 
needs  do. 

2.  You  contradict  the  end  of  Go(  1  in  giving  these 
enjoyments.  He  gave  them  to  htlp  thee  to  him, 
and  dost  thou  take  uj)  with  them  in  his  stead  ?  He 
gave  them  to  be  refreshments  in  thy  journey,  and 
wouldst  thou  dwell  in  thy  inn,  anc\  go  no  farther? 


182  THE  saints'  rest 

It  may  be  said  of  all  our  comforts  and  ordinances, 
as  is  said  of  the  Israelites,  "  The  ark  of  the  covenant 
of  the  Lord  went  before  tliem,  to  search  out  a  rest- 
ing-place for  them."  So  do  all  God's  mercies  here. 
They  are  not  that  rest ;  as  John  professed  he  was 
not  the  Christ ;  but  they  are  "  voices  crying  in  this 
wilderness,"  to  bid  us  prepare,  "  for  the  kingdom  of 
God,"  our  true  rest,  "is  at  hand."  Therefore  to 
rest  here,  were  to  turn  all  mercies  contrary  to  their 
own  ends,  and  to  our  own  advantages,  and  to  de- 
stroy ourselves  with  that  which  should  help  us. 

3.  It  is  the  way  to  cause  God  either  to  deny  the 
mercies  we  ask,  or  to  take  from  us  those  we  enjoy, 
or  at  least  imbitter  them  to  us.  God  is  no  where 
so  jealous  as  here.  If  you  had  a  servant  whom 
your  wife  loved  better  than  yourself,  would  you  not 
take  it  ill  of  such  a  wife,  and  rid  your  house  of  such 
a  servant  ?  So,  if  the  Lord  see  you  begin  to  settle 
in  the  world,  and  say,  "  Here  I  will  rest,"  no  won- 
der if  he  soon,  in  his  jealousy,  unsettle  you.  If  he 
love  you,  no  wonder  if  he  take  that  from  you  with 
which  he  sees  you  are  destroying  yourselves.  It 
hath  long  been  my  observation  of  many,  that  when 
they  have  attempted  great  works,  and  have  just 
finished  them  ;  or  have  aimed  at  great  things  in  the 
world,  and  have  just  obtained  them ;  or  have  lived  in 
much  trouble,  and  have  just  overcome  it ;  and  be- 
gin to  look  on  their  condition  with  content,  and  rest 
in  it ;  they  are  then  usually  near  to  death  or  ruin- 
When  a  man  is  once  at  this  language,  "  Soul,  take 
thy  ease,"  the  next  news  usually  is,  "  Thou  fool, 
this  night,"  or  this  month,  or  this  year,  "  thy  soul 
shall  be  required,  and  then  whose  shall  these 
things  be  ?"  What  house  is  there,  where  this  fool 
dwelleth  not  ?  Let  you  and  I  consider^  whether  it 
be  not  our  own  case.  Many  a  servant  of  God  hath 
been  destroyed  from  the  earth,  by  being  overvalued 
and  overloved.  I  am  persuaded,  our  discontents 
and  murmurings  are  not  so  provoking  to  God,  nor 
so  destructive  to  the  sinner,  as  our  too  sweet  enjoy- 
ing, and  resting  in,  a  pleasing  state.    If  God  hath 


IS    NOT    ON    EARTH.  183 

crossed  you  in  wife,  children,  goods,  friends,  either 
by  taking  them  away,  or  the  comfort  of  them ;  try 
whether  this  be  not  the  cause:  for  wheresoever 
your  desires  stop,  and  you  say,  "  Now  I  am  well," 
that  condition  you  make  your  god,  and  engage  the 
jealousy  of  God  against  it  Whether  you  be  friends 
to  God,  or  enemies,  you  can  never  expect  that  God 
should  suffer  you  quietly  to  enjoy  your  idols. 

4.  Should  God  suffer  you  to  take  up  your  rest 
here,  it  is  one  of  the  greatest  ciu'ses  that  could  befall 
you.  It  were  better  never  to  have  a  day  of  ease  in 
the  world ;  for  then  weariness  might  make  you  seek 
after  true  rest.  But  if  you  are  suflered  to  sit  down 
and  rest  here,  a  restless  wretch  you  will  be  through 
all  eternity.  To  "have  their  portion  in  this  life,"  is 
the  lot  of  the  most  miserable,  perishing  sinners. 
Doth  it  become  Christians,  then,  to  expect  so  much 
here  ?  Our  rest  is  our  heaven  ;  and  where  we  take 
our  rest,  there  we  make  our  heaven.  And  wouldst 
thou  have  but  such  a  heaven  as  this  ? 

5.  It  is  seeking  rest  where  it  is  not  to  be  found. 
Your  labour  will  be  lost ;  and,  if  you  proceed,  your 
soul's  eternal  rest  too.  Our  rest  is  only  in  the  full 
obtaining  of  our  ultimate  end.  But  that  is  not  to  be 
expected  in  this  life  ;  neither  is  rest,  therefore,  to  be 
expected  here.  Is  God  to  be  enjoyed  in  the  best 
church  here,  as  he  is  in  heaven  ?  How  little  of  God 
the  saints  enjoy  under  the  best  means,  let  their  own 
complainings  testify.  Poor  comforters  are  the  best 
ordinances,  without  God.  Should  a  traveller  take 
up  his  rest  in  the  way  ?  No  ;  because  his  home  is 
his  journey's  end.  AVlien  you  have  all  that  crea- 
tures and  means  can  afford,  have  you  that  you  be- 
lieved, prayed,  suffered  for  ?  I  think  you  dare  not 
say  so.  We  are  like  little  children  strayed  from 
home,  and  God  is  now  fetching  us  home,  and  we 
are  ready  to  turn  into  any  house,  stay  and  play  with 
everything  in  our  way,  and  sit  down  on  every  green 
bank,  and  much  ado  there  is  to  get  us  home.  We 
are  also  in  the  midst  of  our  labours  and  dangers ; 
and  is  there  any  resting  here  ?    What  painful  work 


184  THE  saints'  rest 

doth  lie  upon  our  hands  ?  Look  to  our  brethren,  to 
our  souls,  and  to  God ;  and  what  a  deal  of  work,  in 
respect  to  each  of  these,  doth  lie  before  us  ?  And  can 
we  rest  in  the  midst  of  all  our  labours  ?  Indeed,  we 
may  rest  on  earth,  as  the  ark  is  said  to  have  "  rested  in 
tlie  midst  of  Jordan" — a  short  and  small  rest ;  or 
as  Abraham  desired  the  "  angels  to  turn  in,  and  rest 
themselves,"  in  his  tent,  where  they  would  have  been 
loath  to  have  taken  up  their  dwelling.  Should  Israel 
have  fixed  their  rest  in  the  wilderness,  among  ser- 
pents, and  enemies,  and  weariness,  and  famine? 
Should  Noah  have  made  the  ark  his  home,  and  have 
been  loath  to  come  forth  when  the  waters  were  as- 
suaged ?  Should  the  mariner  choose  his  dwelling  on 
the  sea,  and  settle  his  rest  in  the  midst  of  rocks,  and 
sands,  and  raging  tempests  ?  Should  a  soldier  rest  in 
the  thickest  of  his  enemies  ?  And  are  not  Christians 
such  travellers,  such  mariners,  such  soldiers  ?  Have 
you  not  fears  within  and  troubles  without  ?  Are  we 
not  in  continual  dangers?  We  cannot  eat,  drink, 
sleep,  labour,  pray,  hear,  converse,  but  in  the  midst 
of  snares  ;  and  shall  we  sit  down  and  rest  here  ?  O 
Christian,  follow  thy  work,  look  to  thy  dangers,  hold 
on  to  the  end,  win  the  field,  and  come  off  the  ground, 
before  thou  think  of  a  settled  rest.  WheneA'er  thou 
talkest  of  a  rest  on  earth,  it  is  like  Peter  on  the 
mount,  "  thou  knowest  not  what  thou  sayest."  If^ 
instead  of  telling  the  converted  thief,  "  This  day  shalt 
thou  be  with  me  in  paradise,"  Christ  had  said  he 
sliould  rest  there  upon  the  cross,  would  he  not  have 
taken  it  for  a  derision  ?  Methinks  it  would  be  ill 
resting  in  the  midst  of  sickness  and  pains,  persecu- 
tions and  distresses.  But  if  nothing  else  will  con- 
vince us,  yet  sure  the  remainders  of  sin,  which  do 
so  easily  beset  us,  should  quickly  satisfy  a  believer, 
that  here  is  not  his  rest.  I  say,  therefore,  to  every 
one  that  thinketh  of  rest  on  earth,  "  Arise  ye,  and 
depart,  for  this  is  not  your  rest,  because  it  is  pol- 
luted." These  things  cannot,  in  their  nature,  be  a 
true  Christian's  rest.  They  are  too  poor  to  make 
us  rich  ;  too  low  to  raise  us  to  happiness ;  too  emp- 


IS  NOT  ON  EARTH.  185 

ty  to  fill  our  souls  ;  and  of  too  short  a  continuance 
to  be  our  eternal  content.  If  [)rosperity,  and  what- 
soever we  here  desire,  be  too  base  to  make  gods  of, 
they  are  too  base  to  be  our  rest. — The  soul's  rest 
must  be  suliicient  to  afford  it  perpetual  satisfaction. 
But  the  content  which  creatures  afford,  waxes  old, 
and  a])ates  after  a  short  enjoyment.  If  God  should 
rain  down  angels'  food,  we  should  soon  loathe  the 
manna.  If  novelty  support  not,  our  dehghts  on 
earth  grow  dull.  All  creatures  are  to  us  as  the 
flowers  to  the  bee  ;  there  is  but  little  honey  on  any 
one,  and  therefore  there  must  be  a  superficial  taste, 
and  so  to  the  next. — The  more  the  creature  is 
known,  the  less  it  satisfieth.  Those  only  are  taken 
with  it,  who  see  no  farther  than  its  outward  beauty, 
without  discerning  its  inward  vanity.  When  we 
thoroughly  know  the  condition  of  other  men,  and 
have  discovered  the  evil  as  well  as  the  good,  and 
tlie  defects  as  well  as  the  perfections,  we  then  cease 
our  admiration. 

6.  To  have  creatures  and  means  without  God,  is 
an  aggravation  of  our  misery.  If  God  should  say, 
"Take  my  creatures,  my  word,  my  servants,  my 
ordinances,  but  not  myself,"  would  you  take  this  for 
happiness  ?  If  you  had  the  word  of  God,  and  not 
"  the  Word,"  which  is  God  ;  or  the  bread  of  the 
Lord,  and  not  the  Lord,  which  "  is  the  true  bread ;" 
or  could  ciy  with  the  Jews,  "The  temple  of  the 
Lord,"  and  had  not  the  Lord  of  the  temple ;  this 
were  a  poor  happiness.  Was  Capernaum  the  more 
happy,  or  the  more  miserable,  for  seeing  the  mighty 
works  which  they  had  seen,  and  hearing  the  words 
of  Christ  which  they  did  hear  ?  Surely  that  which 
aggravates  our  sin  and  misery  cannot  be  our  rest. 

7.  To  confirm  all  this,  let  us  consult  our  own  and 
others'  experience. — Millions  have  made  trial,  but 
did  any  ever  find  a  sufficient  rest  for  his  soul  on 
earth  ?  Dehghts  I  deny  not  but  they  have  found, 
but  rest  and  satisfaction  they  never  found.  And 
shall  we  think  to  find  that  which  never  man  could 
find  before  us  ?    Ahab's  kingdom  is  notliing  to  him, 

16 


186  THE  saints'  rest 

without  Naboth's  vineyard ;  and  did  that  satisfy 
him  when  he  obtained  it  ?  Were  you,  hke  Noah's 
dove,  to  look  through  the  earth  for  a  resting-place, 
you  vv^ould  return  confessing,  that  you  could  find 
none.  Go  ask  honour,  Is  there  rest  here  ?  You 
may  as  well  rest  on  the  top  of  tempestuous  moun- 
tams,  or  in  Etna's  flames.  Ask  riches.  Is  there  rest 
here  ?  Even  such  as  is  in  a  bed  of  thorns.  If  you 
inquire  for  rest  of  worldly  pleasure,  it  is  such  as  the 
fish  hath  in  swallov/ing  the  bait ;  when  the  pleasure 
is  sweetest,  death  is  nearest.  Go  to  learning,  and 
ev^n  to  divine  ordinances,  and  inquire  whether  there 
your  souls  may  rest.  You  might  indeed  receive 
from  these  an  olive-branch  of  hope,  as  they  are 
means  to  yoiu*  rest,  and  have  relation  to  eternity ; 
but,  in  regard  of  any  satisfaction  in  themselves,  you 
would  remain  as  restless  as  ever.  How  well  might 
all  these  answer  us,  as  Jacob  did  Rachel,  "  Am  I  in 
God's  stead,"  that  you  come  to  me  for  soul-rest  ? 
Not  all  the  states  of  men  in  the  world ;  neither 
court  nor  country,  towns  nor  cities,  shops  nor  fields, 
treasures,  libraries,  solitude,  society,  studies  nor  pul- 
pits, can  afford  any  such  thing  as  this  rest.  If  you 
could  inquire  of  the  dead  of  all  generations,  or  of  the 
living  through  all  dominions,  they  would  all  tell  you, 
"  Here  is  no  rest."  Or,  if  otlier  men's  experience 
move  you  not,  take  a  view  of  your  own.  Can  you 
remember  the  state  that  did  fully  satisfy  you  ?  or,  if 
you  could,  will  it  prove  lasting  ?  I  believe  we  may 
all  say  of  our  earthly  rest,  as  Paul  of  our  hope,  •'  If 
it  were  in  this  hfe  only,  we  are  of  all  men  the  most 
miserable." 

If,  then,  either  Scripture  or  reason,  or  the  experi- 
ence of  ourselves,  and  all  the  world,  will  convince 
us,  we  may  see  there  is  no  resting  here.  And  yet 
how  guilty  are  the  generality  of  us  of  this  sin !  How 
many  halts  and  stops  do  we  make,  before  we  will 
make  the  Lord  our  rest !  How  must  God  even 
drive  us,  and  fire  us  out  of  every  condition,  lest  we 
should  sit  down  and  rest  there !  If  he  gives  us  pros- 
perity, riches,  or  honour,  we  do  in  our  hearts  dance 


IS  NOT  ON  EARTH.  187 

before  them,  as  the  Israehtes  before  their  calf,  and 
say,  "These  are  thy  gods;"  and  conclude,  "it  is 
good  to  be  here."  If  he  imbitter  all  these  to  us, 
how  restless  are  we  till  our  condition  ])e  sweetened, 
that  we  may  sit  down  again,  and  rest  where  we 
were !  If  he  proceed  in  the  cure,  and  take  the 
creature  quite  away,  then  we  labour,  and  cry,  and 
pray,  that  God  would  restore  it,  that  we  may  make 
it  our  rest  again  !  And  while  we  are  deprived  of 
our  former  idol,  yet,  rather  than  come  to  God,  we 
delight  ourselves  in  the  hope  of  recovering  it,  and 
make  that  very  hope  our  rest,  or  search  about  from 
creature  to  creature,  to  find  out  something  to  supply 
the  room  ;  yea,  if  we  can  find  no  supply,  yet  we  will 
rather  settle  in  this  misery,  and  make  a  rest  of  a 
wretched  being,  than  leave  all  and  come  to  God. 

0  the  cursed  averseness  of  our  souls  from  God !  If 
any  place  m  hell  were  tolerable,  the  soul  would 
rather  take  up  its  rest  there,  than  come  to  God. 
Yea,  when  he  is  bringing  us  over  to  him,  and  hath 
convinced  us  of  the  worth  of  his  ways  and  service, 
the  last  deceit  of  all  is  here, — we  will  rather  settle 
upon  those  ways  that  lead  to  him,  and  those  ordi- 
nances that  speak  of  him,  and  those  gifts  which 
flow  from  him,  than  we  will  come  entirely  over  to 
himseff.  Christians,  marvel  not  that  I  speak  so 
much  of  resting  in  these  ;  beware  lest  it  prove 
thy  own  case.  I  suppose  thou  art  so  far  convinced 
of  the  vanity  of  riches,  honour,  and  pleasure,  that 
thou  canst  more  easily  disclaim  these,  and  it  is  well 
if  it  be  so ;  but  the  means  of  grace  thou  lookest  on 
with  less  suspicion,  and  thinkest  thou  canst  not  de- 
light in  them  too  much,  especially  seeing  most  of 
the  world  despise  them,  or  dehght  in  them  too  little. 

1  know  they  must  be  loved  and  valued ;  and  he 
that  delighteth  in  any  worldly  thing  more  than  in 
them,  is  not  a  Christian.  But  when  we  are  content 
with  ordinances  without  God,  and  had  rather  be  at 
a  sermon  than  in  heaven,  and  a  member  of  the 
church  here  than  of  the  j)crfect  church  above,  this 
is  a  sad  mistake.     So  far  let  thy  soul  take  comfort 


188  THE  saints'  rest 

in  ordinances,  as  God  doth  accompany  them ;  re- 
membering, this  is  not  heaven,  but  the  first-fruits. 
"  While  we  are  present  in  the  body,  we  are  absent 
from  the  Lord ;"  and  while  we  are  absent  from  hun, 
we  are  absent  from  our  rest.  If  God  were  as  will- 
ing to  be  absent  from  us  as  we  from  him,  and  as 
loath  to  be  our  rest  as  we  to  rest  in  him,  we  should 
be  left  to  an  eternal  restless  separation.  In  a  word, 
as  you  are  sensible  of  the  sinfulness  of  your  earthly 
discontents,  so  be  you  also  of  your  irregular  satis- 
faction, and  pray  God  to  pardon  them  much  more. 
A.nd,  above  all  the  plagues  on  this  side  hell,  see  that 
you  watch  and  pray  against  settling  any  where  short 
of  heaven,  or  reposing  your  souls  on  any  thing  below 
God. 

Thirdly.  The  next  thing  to  be  considered  is,  our 
unreasonable  unwillingness  to  die,  that  ive  may  possess 
the  saints^  rest.  We  linger,  like  Lot  in  Sodom,  till 
"  the  Lord,  being  merciful  unto  us,"  doth  pluck  us 
away  against  our  will.  I  confess  that  death  of  it- 
self is  not  desirable  ;  but  the  soul's  rest  with  God 
is,  to  which  death  is  the  common  passage.  Because 
we  are  apt  to  make  light  of  this  sin,  let  me  set  be- 
fore you  its  nature  and  remedy,  in  a  variety  of  con- 
siderations :  As,  for  instance, — it  has  in  it  much 
infidelity.  If  we  did  but  verily  believe,  that  the 
promise  of  this  glory  is  the  word  of  God,  and  that 
God  doth  truly  mean  as  he  speaks,  and  is  fully  re- 
solved to  make  it  good;  if  we  did  verily  believe, 
that  there  is  indeed  such  blessedness  prepared  for 
believers,  surely  we  should  be  as  impatient  of  living 
as  we  are  now  fearful  of  dying,  and  should  think 
every  day  a  year  till  our  last  day  should  come.  Is 
it  possible  that  we  can  truly  believe,  that  death  will 
remove  us  from  misery  to  such  glory,  and  yet  be 
loath  to  die  ?  If  the  doubts  of  our  own  interest  in 
that  glory  make  us  fear,  yet  a  true  belief  of  the  cer- 
tainty and  excellency  of  this  rest  would  make  us 
restless  till  our  title  to  it  be  cleared.  Though  there 
is  much  faith  and  Christianity  in  our  mouths,  yet 
there  is  much  infidelity  and  paganism  in  om*  hearts, 


IS  NOT  ON  EARTH.  1^ 

which  is  the  chief  cause  that  we  are  so  loath  to  die, 
— It  is  also  much  owing  to  the  coldness  of  our  love. 
If  we  love  our  friend,  we  love  his  company ;  his 
presence  is   comfortable,   his   absence   is  painful ; 
when  he  comes  to  us,  we  entertain  hijn  with  glad- 
ness ;  when  he  dies,  we  mourn,  and  usually  over- 
mourn.     To  be  separated  from  a  faithful  friend,  is 
like  the  rending  a  member  from  our  body.     And 
would  not  our  desires  after  God  be  such,  if  we  really 
loved  him  ?    Nay,  should  it  not  be  much  more  than 
such,  as  he  is  above  all  fi-iends  most  lovely  ?     May 
the  Lord  teach  us  to  look  closely  to  our  hearts,  and 
take  heed  of  self-deceit  in  this  point!     Whatever 
we  pretend,  if  we  love  either  father,  mother,  hus- 
band, wife,  child,  friend,  wealth,  or  life  itself,  more 
tlian  Christ,  we  are  yet  "none  of  his"  sincere  "dis- 
ciples."   Wiien  it  comes  to  the  trial,  the  question 
will  not  be,  Who  hath  preached  most,  or  heard  most, 
or  talked  most  ?  but,  Who  hath  loved  most  ?  Christ 
will  not  take  sermons,  prayers,  fastings  ;  no,  nor  the 
"  giving  our  goods,"  nor  tlie  "  burning  our  bodies," 
instead  of  love.    And  do  we  love  him,  and  yet  care 
not  how  long  we  are  from  him  ?    Was  it  such  a  joy 
to  Jacob  to  see  the  face  of  Joseph  in  Egypt  ?  and 
shall  we  be  contented  without  the  sight  of  Christ  in 
glory,  and  yet  say  we  love  him  ?     I  dare  not  con- 
clude, that  we  have  no  love  at  all,  when  we  are  so 
loath  to  die ;  but  I  dare  say,  were  our  love  more,  we 
should  die  more  wilhngly.     If  this  holy  flame  were 
thoroughly  kindled  in  our  breasts,  we  should  cry 
out,  with  David,  "  As  the  hart  pantetli  after  the  wa- 
ter-brooks, so  panteth  my  soul  after  thee,  O  God- 
My  soul  thirsteth  for  God,  for  the  living  God ;  when 
shall  I  come  and  appear  before  God  ?" — By  our  un- 
willingness to  die,  it  appears  we  are  little  weary  of 
sin.     Did  we  take  sin  for  the  greatest  evil,  we  should 
not  be  willing  to  have  its  company  so  long.     "O 
fooUsh,  sinful  heart !   hast  thou  been  so  long  a  cage 
of  all  unclean  lusts,  a  fountain  incessantly  streaming 
forth  the  bitter  waters  of  transgression,  and  art  thou 
cot  jet  wear}'^  ?    Wretched  soul  1  hast  thou  beea  so 


190  THE  saints'  rest 

long  wounded  in  all  thy  faculties,  so  grievously  lan- 
guishing in  all  thy  performances,  so  fruitful  a  soil  of 
all  iniquities,  and  art  thou  not  yet  more  weary  ? 
Wouldst  thou  still  lie  under  thy  imperfections  ? 
Hath  thy  sin  proved  so  profitable  a  commodity,  so 
necessary  a  companion,  such  a  deUghtful  employ- 
ment, that  thou  dost  so  much  dread  the  parting 
day  ?  May  not  God  justly  grant  thee  thy  wishes, 
and  seal  thee  a  lease  of  thy  desired  distance  from 
him,  and  nail  thy  ears  to  these  doors  of  misery,  and 
exclude  thee  eternally  from  his  glory  ?" — It  shows 
that  we  are  insensible  of  the  vanity  of  the  creature, 
when  we  are  so  loath  to  hear  or  think  of  a  removal. 
"Ah,  foohsh,  wretched  soul!  doth  every  prisoner 
groan  for  freedom  ?  and  every  slave  desire  his  jubi- 
lee? and  every  sick  man  long  for  health?  and 
every  hungry  man  for  food  ?  and  dost  thou  alone 
abhor  deliverance  ?  Doth  the  sailor  wish  to  see 
land?  Doth  the  husbandman  desire  the  harvest, 
and  the  labourer  to  receive  his  pay?  Doth  the 
traveller  long  to  be  at  home,  and  the  racer  to  win 
the  prize,  and  the  soldier  to  win  the  field  ?  and  art 
thou  loath  to  see  thy  labours  finished,  and  to  receive 
the  end  of  thy  faith  and  sufferings?  Have  thy 
griefs  been  only  dreams  ?  If  they  were,  yet  me- 
thinks  thou  shouldst  not  be  afraid  of  waking.  Or 
is  it  not  rather  the  world's  delights  that  are  all  mere 
dreams  and  shadows  ?  Or  is  the  world  become  of 
late  more  kind?  We  may  at  our  peril  reconcile 
ourselves  to  the  world,  but  it  will  never  reconcile 
itself  to  us.  O  unworthy  soid !  who  hadst  rather 
dwell  in  this  land  of  darkness,  and  wander  in  this 
barren  wilderness,  than  be  at  rest  with  Jesus  Christ ! 
who  hadst  rather  stay  among  the  wolves,  and  daily 
suffer  the  scorpion's  stings,  than  praise  the  Lord 
with  the  host  of  heaven !" 

This  unwillingness  to  die  doth  actually  impeach  us 
of  high  treason  against  the  Lord.  Is  it  not  choosing 
of  earth  before  him,  and  taking  of  i)resent  things 
for  our  happiness,  and  consequently  making  them 
our  very  god  ?    If  we  did  indeed  make  God  our 


IS    NOT    ON    EARTH.  191 

end,  our  rest,  our  portion,  our  treasure,  how  is  it 
possible  but  we  should  desire  to  enjoy  him  ? — It 
moreover  discovers  some  dissimulation.  Would 
you  have  any  believe  you,  when  you  call  the  Lord 
your  only  hope,  and  speak  of  Christ  as  all  in  all,  and 
of  the  joy  that  is  in  his  ])resence,  and  yet  would  en- 
dure the  hardest  life,  rather  than  die,  and  enter  into 
his  presence  ?  What  self-contradiction  is  this,  to 
talk  so  hardly  of  the  world,  and  the  flesh,  to  groan 
and  complain  of  sin  and  suffering,  and  yet  fear  no 
day  more  than  that,  which  we  expect  should  bring 
our  final  freedom  !  What  hypocrisy  is  this,  to  pro- 
fess to  strive  and  fight  for  heaven,  which  we  are 
loath  to  come  to  !  and  spend  one  hour  after  another 
in  prayer  for  that  which  we  would  not  have.  Here- 
by we  wrong  the  Lord  and  his  promises,  and  dis- 
grace his  ways  in  the  eyes  of  the  world.  As  if  we 
would  persuade  them  to  question  whether  God  be 
true  to  his  word  or  not ;  wliether  there  be  any 
such  glory  as  the  Scripture  mentions.  When  they 
see  those  so  loath  to  leave  their  hold  of  present 
things,  who  have  professed  to  live  by  faith,  and  have 
boasted  of  their  hopes  in  another  world,  and  spoken 
disgracefully  of  all  things  below  in  comparison  of 
things  above,  how  doth  this  confirm  the  world  in 
their  unbehef  and  sensuality  ?  "  Sure,"  say  they, 
"  if  these  professors  did  expect  so  much  glory,  and 
make  so  light  of  the  world  as  they  seem,  they  would 
not  themselves  be  so  loatli  to  change."  O  how  are 
we  ever  able  to  repair  the  wrong  which  we  do  to 
God  and  souls  by  this  scandal  ?  And  what  an 
honour  to  God,  what  a  strengthening  to  believers, 
what  a  conviction  to  unbelievers  would  it  be,  if 
Christians  in  this  did  answer  their  profession,  and 
cheerfully  welcome  tlie  news  of  rest ! — It  also  evi- 
dently shows,  that  we  have  spent  nuich  time  to  httle 
purpose.  Have  we  not  had  all  our  lifetime  to  pre- 
pare to  die  ?  so  many  years  to  make  ready  for  one 
hour,  and  are  we  so  unready  and  unwilling  yet ! 
What  have  we  done  ?  Why  have  we  lived  ?  Had 
we  any  greater  matters  to  mind  ?    Would  we  have 


192  THE  saints'  rest 

wished  for  more  frequent  warnings  ?  How  oft  hath 
death  entered  the  habitations  of  our  neighbours ! 
How  oft  hath  it  knocked  at  our  own  doors  !  How 
many  distempers  have  vexed  our  Ijodies,  that  we 
have  been  forced  to  receive  the  sentence  of  death  ! 
And  are  we  unready  and  unwilling  after  all  this  ? 
O  careless,  dead-hearted  sinners  !  unworthy  neg- 
lecters  of  God's  warnings  !  faithless  betrayers  of  our 
own  souls ! 

Consider,  not  to  die  is  never  to  be  happy.  To 
escape  death  is  to  miss  of  blessedness,  except  God 
should  translate  us,  as  Enoch  and  Elijah,  which  he 
never  did  before  or  since.  "  If  in  this  life  only  we 
have  hope  in  Christ,  we  are  of  all  men  most  misera- 
ble." If  you  would  not  die,  and  go  to  heaven,  what 
would  you  have  more  than  an  epicure  or  a  beast  ? 
Why  do  we  pray,  and  fast,  and  niovu-n  ?  Why  do 
we  suffer  the  contempt  of  the  world  ?  Why  are  we 
Christians,  and  not  pagans  and  infidels,  if  we  do  not 
desire  a  life  to  come  ?  Wouldst  thou  lose  thy  faith 
and  labour.  Christian  ?  all  thy  duties  and  sufferings, 
all  the  end  of  thy  life,  and  all  the  blood  of  Christ, 
and  be  contented  with  the  portion  of  a  worldling  or 
a  brute  ?  Rather  say,  as  one  did  on  his  deathbed, 
when  he  was  asked  whether  he  was  willing  to  die  or 
not,  "  Let  him  be  loath  to  die,  who  is  loath  to  be 
with  Christ."  Is  God  wilhng  by  death  to  glorify 
us,  and  are  we  unwilling  to  die,  that  we  may  be 
glorified  ?  Methinks,  if  a  pvince  were  willing  to 
make  you  his  heir,  you  would  scarce  be  unwilling  to 
accept  it ;  the  refiising  such  a  kindness  would  dis- 
cover ingratitude  and  unworthiness.  As  God  hath 
resolved  against  them,  who  make  excuses  when  they 
should  come  to  Christ,  "  None  of  those  men,  who 
were  bidden,  shall  taste  of  my  supper ;"  so  it  is  just 
with  him  to  resolve  against  us,  who  frame  excuses 
when  we  shoidd  come  to  glory. — The  Lord  Jesus 
Christ  was  willing  to  come  from  heaven  to  earth  for 
us,  and  shall  we  be  unwilling  to  remove  from  earth 
to  heaven  for  ourselves  and  him  ?  He  might  have 
said,  "  What  is  it  to  me,  if  tliese  sinners  suffer  ?    If 


IS    NOT    ON    EARTir. 


193 


they  value  their  flesh  ahove  their  spirits,  and  their 
lusts  above  my  Father's  love  ;  if  they  will  sell  their 
souls  for  nought,  who  is  it  fit  should  he  the  loser  ? 
Should  I,  whom  they  have  wronged  ?  Must  they 
wilfully  transgress  my  law,  and  I  undergo  their  de- 
served pain  ?  Must  I  come  down  from  heaven  to 
earth,  and  clothe  myself  with  human  fiesh,  be  spit 
upon  and  scorned  by  man,  and  fast,  and  weep,  and 
sweat,  and  suffer,  and  bleed,  and  die  a  cursed  death  ; 
and  all  this  for  wretched  worms,  who  would  rather 
hazard  their  souls,  than  forbear  one  forbidden  mor- 
sel ?  Do  they  cast  away  themselves  so  slightly,  and 
must  I  redeem  them  so  dearly?"  Thus  we  see 
Christ  had  reason  enough  to  have  made  him  unwill- 
ing ;  and  yet  did  he  voluntarily  condescend.  But 
we  have  no  reason  against  our  coniing  to  him  ;  ex- 
cept we  will  reason  against  our  hojies,  and  plead  for 
a  perpetuity  of  our  own  calamities.  Christ  came 
down  to  fetch  us  up  ;  and  would  we  have  him  lose 
his  blood  and  labour,  and  go  again  without  us? 
Hath  he  bought  our  rest  at  so  dear  a  rate  ?  Is  our 
inheritance  "  j)urc]iased  with  his  blood  ?"  And  are 
we,  after  all  this,  loath  to  enter  ?  Ah,  sirs  !  it  was 
Christ,  and  not  we,  tbat  had  cause  to  be  loath.  May 
the  Lord  forgive,  and  lical  this  foolish  ingratitude  ! 

Do  we  not  combine  with  our  most  cruel  foes  in 
their  most  malicious  designs,  while  we  are  loath  to 
die,  and  go  to  heaven  ?  What  is  the  devil's  daily 
business  ?  Is  it  not  to  keep  our  souls  from  God  ? 
And  shall  we  be  content  with  this  ?  Is  it  not  the 
one  half  of  hell  which  we  wish  to  ourselves,  while 
we  desire  to  be  a])sent  from  heaven  ?  What  sport  is 
this  to  Satan,  that  his  desires  and  thine.  Christian, 
should  so  concur  !  that,  when  he  sees  he  cannot  get 
thee  to  hell,  he  can  so  long  keep  thee  out  of  heaven, 
and  make  thee  the  earnest  petitioner  for  it  thyself! 
O  gratify  not  the  devil  so  much  to  thy  own  injuiy  ! 
Do  not  our  daily  fears  of  death  make  our  lives  a 
continual  torment  ?  Those  lives  which  might  be 
full  of  joy,  in  the  daily  contemplations  of  the  life  to 
come,  and  the  sweet,  delightful  thoughts  of  bUss ; 
17 


194  THE  saints'  rest 

how  do  we  fill  them  up  with  causeless  terrors ! 
Thus  we  consume  our  own  comforts,  and  prey  upon 
our  truest  pleasures.  When  we  might  lie  down,  and 
rise  up,  and  walk  abroad,  with  our  hearts  full  of  the 
joys  of  God,  we  continually  fill  them  with  perplex- 
ing fears.  For  he  that  fears  dying  must  be  always 
fearing  ;  because  he  hath  always  reason  to  expect  it. 
And  how  can  that  man's  life  be  comfortable,  who 
lives  in  continual  fear  of  losing  his  comforts  ? — Are 
not  these  fears  of  death  self-created  sulierings  ?  as 
if  God  had  not  inflicted  enough  upon  us,  but  we 
must  inflict  more  upon  ourselves.  Is  not  death  bit- 
ter enough  to  the  flesh  of  itself,  but  we  must  double 
and  treble  its  bitterness  ?  The  sufterings  laid  upon 
us  by  God  do  all  lead  to  happy  issues  ;  the  progress 
is  from  tribulation  to  patience,  from  thence  to  ex- 
perience, and  so  to  hope,  and  at  last  to  glory.  But 
the  sufferings  we  make  for  ourselves  are  circular 
and  endless,  from  sin  to  suffering,  from  suffering  to 
sin,  and  so  to  suffering  again  ;  and  not  oidy  so,  but 
they  multiply  in  their  course  ;  every  sin  is  greater 
than  the  former,  and  so  every  suffering  also  :  so  that, 
except  we  think  God  made  us  to  be  our  own  tor- 
mentors, we  have  small  reason  to  nourish  our  fears 
of  death. — And  are  they  not  useless,  unprofitable 
fears  ?  As  all  our  care  "  cannot  make  one  hair 
white  or  black,  nor  add  one  cubit  to  our  stature," 
so  neither  can  our  fear  prevent  cur  suflerings,  nor 
delay  our  death  one  hour :  willing,  or  unwilling,  we 
aiuct  away.  Many  a  man's  fears  have  hastened  his 
end,  but  no  man's  ever  did  avert  it.  It  is  true,  a 
cautious  fear  concerning  the  danger  after  death, 
hath  profited  many,  and  is  very  useful  to  tiie  pre- 
venting of  that  danger  ;  but  for  a  member  of  Christ, 
and  an  heir  of  heaven,  to  be  afraid  of  entering  his 
own  inheritance,  is  a  sinful,  useless  fear. — And  do 
not  our  fears  of  dying  insnare  our  souls,  and  add 
strength  to  many  temptations  ?  What  made  Peter 
deny  his  Lord  ?  What  makes  apostates  in  suffering 
times  forsake  the  truth  ?  Why  does  the  green  blade 
of  unrooted  faith  wither  before  the  heat  of  persecu- 


IS    NOT    ON    EAKTH.  195 

tion  ?  Fear  of  imprisonment  and  poverty  may  do 
much,  but  fear  of  death  will  do  much  more.  So 
much  fear  as  we  have  of  death,  so  much  cowardice 
we  usually  have  in  the  cause  of  God ;  beside  the 
multitude  of  unbelieving  contrivances,  and  discon- 
tents at  the  wise  disposal  of  God,  and  hard  thoughts 
of  most  of  his  providences,  of  which  this  sin  makes 
us  guilty. 

Let  us  further  consider,  what  a  competent  time 
most  of  us  have  had.  Why  sliould  not  a  man, 
that  would  die  at  all,  be  as  wiUing  at  thirty  or  forty, 
if  God  see  fit,  as  at  seventy  or  eighty  ?  Length  of 
time  does  not  conquer  corruption  ;  it  never  withers 
nor  decays  through  age.  Except  we  receive  an  ad- 
dition of  grace,  as  well  as  time,  we  naturally  grow 
worse.  "  O  my  soul,  depart  in  peace  !  As  thou 
wouldst  not  desire  an  unlimited  state  in  wealth  and 
honour,  so  desire  it  not  in  point  of  time.  If  thou 
wast  sensible  how  little  thou  deservest  an  hour  of 
that  patience  which  thou  hast  enjoyed,  thou  wouldst 
think  thou  hadst  had  a  large  part.  Is  it  not  divine 
wisdom  that  sets  the  bounds  ?  God  will  honour 
himself  by  various  persons,  and  several  ages,  and 
not  by  one  person  or  age.  Seeing  thou  hast  acted 
thy  own  part,  and  finished  thy  appointed  course, 
come  down  contentedly,  that  others  may  succeed, 
who  must  have  their  turns  as  well  as  thyself.  Much 
time  hath  much  duty.  Beg  therefore  for  grace  to 
improve  it  better  ;  but  be  content  with  thy  share  of 
time.  Thou  hast  also  had  a  competency  of  the 
comforts  of  life.  God  might  have  made  thy  life  a 
burden,  till  thou  hadst  been  as  weary  of  possessing 
it,  as  thou  art  now  afraid  of  losing  it.  He  might 
have  suffered  tliee  to  have  consumed  thy  days  in 
ignorance,  without  the  true  knowledge  of  Christ : 
but  he  hath  opened  thy  eyes  in  the  morning  of  thy 
days,  and  acquainted  thee  betimes  with  the  business 
of  thy  life.  Hath  thy  heavenly  Father  caused  thy 
lot  to  fall  in  Europe,  not  in  Asia,  Africa,  or  America  ; 
in  England,  not  in  Spain  or  Italy  ?  Hath  he  filled 
up  all  thy  life  with  mercies,  and  dost  thou  now  think 


196  THE  saints'*  rest 

thy  share  too  small  ?  What  a  multitude  of  hours 
of  consolation,  of  delightful  Sabbaths,  of  pleasant 
studies,  of  precious  companions,  of  wonderful  de- 
liverances, of  excellent  opportunities,  of  fruitful  la- 
bours, of  joyful  tidings,  of  sweet  experiences,  of  as- 
tonishing providences,  hath  thy  life  partaken  of! 
Hath  thy  life  been  so  sweet,  that  thou  art  loath  to 
leave  it  ?  Is  this  thy  thanks  to  him,  who  is  thus 
drawing  thee  to  his  own  sweetness  ?  O  foohsh 
soul !  would  thou  wast  as  covetous  after  eternity,  as 
thou  art  for  a  fading,  perishing  life !  and  after  the 
presence  of  God  in  glory,  as  thou  art  for  continu- 
ance on  earth  !  Then  thou  wouldst  cry,  "  Why  Ls 
his  chariot  so  long  in  coming  ?  Why  tarry  the 
wheels  of  his  chariot  ?"  How  long.  Lord  ?  how 
long  ? — What  if  God  should  let  thee  live  many 
years,  but  deny  thee  the  mercies  which  thou  hast 
hitherto  enjoyed  ?  Might  he  not  give  thee  life,  as 
he  gave  the  murmuring  Israelites  quails  ?  He  might 
give  thee  life  till  thou  art  weary  of  living,  and  as 
glad  to  be  rid  of  it  as  Judas,  or  Ahithophel ;  and 
make  thee  like  many  miserable  creatures  in  the 
world,  who  can  hardly  forbear  laying  violent  hands 
on  themselves.  Be  not  therefore  so  importunate  for 
life,  which  may  prove  a  judgment,  instead  of  a  bless- 
ing. How  many  of  the  precious  servants  of  God, 
of  all  ages  and  places,  have  gone  before  thee  !  Thou 
art  not  to  enter  an  untrodden  path,  nor  appointed 
first  to  break  the  ice.  Except  Enoch  and  Ehjah, 
which  of  the  saints  have  escaped  death  ^  And  art 
thou  better  than  they  ?  There  are  many  millions 
of  saints  dead,  more  than  now  remain  on  earth. 
What  a  number  of  thine  own  bosom-friends,  and 
•companions  in  duty,  are  now  gone,  and  why  shouldst 
tliou  be  so  loath  to  follow  ?  Nay,  hath  not  Jesus 
Christ  himself  gone  this  way  ?  Hath  he  not  sanc- 
tified the  grave  to  us,  and  perfumed  the  dust  with 
his  own  body,  and  art  thou  loath  to  follow  him  too  ? 
Rather  say,  as  Thomas,  "  Let  us  also  go,  that  we 
may  die  with  him." 

If  what  has  been  said  will  not  persuade,  Scrip- 


IS    NOT    ON    EARTH.  197 

ture  and  reason  have  little  force.  And  I  luive  said 
tlie  more  on  this  subject,  lindiny  it  so  necdlbl  to  my- 
self and  others  ;  lindin*^  among  so  many  CJiristians, 
who  could  do  and  sutler  much  for  Christ,  so  few 
that  can  willingly  die  ;  and  of  many,  who  have  some- 
what subdued  other  corruptions,  so  few  that  have 
gotten  the  conquest  of  this.  I  persuade  not  the  un- 
godly from  fearing  death.  It  is  a  wonder  that  they 
fear  it  no  more,  and  spend  not  their  days  in  contin- 
ual horror. 


CHAPTER  XI. 

The  Importance  of  leading  a  heavenly  Ufe  upon  Earth. 

The  reasonableness  of  delighting  in  the  thoughts  of  the  saints'  rest. 
Cliristians  exhorted  to  it,  hy  considering,  1.  it  will  evidence  their 
gincero  piety;  2.  it  is  the  highest  excellence  of  the  Christian  temper  ; 
3,  it  leads  vo  the  most  comfortable  life  ;  4.  it  will  he  the  best  preser- 
vative from  temjjtations  to  sin  ;  5.  it  will  invigorate  their  graces 
and  duties  ;  6.  it  will  be  their  best  cordial  in  all  afflictions  ;  7.  it 
will  render  them  most  profitable  to  others  ;  8.  it  will  honour  God. 
9.  Without  it,  we  disobey  the  commands,  and  lose  the  most  gracious 
and  delightl'ul  discoveries  of  the  word  of  (iod.  10.  It  is  the  more 
reasonable  to  have  our  hearts  with  God,  as  his  is  so  much  on  us  ;  and, 
11.  in  hcavf.!i,  where  we  have  so  much  interest  and  relation:  12.  be- 
sides, there  is  nothing  hut  heaven  worth  setting  our  hearts  upon. 

1.  Is  there  such  a  rest  remaining  for  us  ?  Why, 
then,  arc  our  thoughts  no  more  upon  it  ?  Why  are 
not  our  hearts  continually  there  ?  Why  dwell  we 
not  there  in  constant  contemplation  ?  What  is  the 
cause  of  this  neglect  ?  Are  we  reasonable  in  this, 
or  are  we  not  ?  llath  the  eternal  God  provided  us 
such  a  glory,  and  promised  to  take  us  up  to  dwell 
with  himself.'  and  is  not  this  worth  thinking  on  ? 
Should  not  the  strongest  desires  of  our  hearts  be 
after  it  ?  Do  we  belieA^e  this,  and  yet  forget  and 
neglect  it !  If  God  will  not  give  us  leave  to  approach 
tliis  light,  what  mean  all  his  earnest  invitations  .^ 
Why  doth  he  so  condemn  our  earlhly-mindedness, 
and  command  us  to   set  our  affections  on  things 


198  A   HEAVENLY    LIFE 

above  ?  Ah,  vile  liearts  !  If  God  vrere  against  it, 
we  were  likelier  to  be  tor  it;  but  when  he  com- 
mands our  hearts  to  heaven,  then  they  will  not  stir 
one  inch :  like  our  predecessors,  the  sinful  Israebtes, 
when  God  would  have  them  march  for  Canaan, 
then  they  mutiny,  and  will  not  stir;  but  when  God 
bids  them  not  go,  then  they  will  be  presently  march- 
ing. If  God  say,  "Love  not  the  world,  nor  the 
things  of  the  world,"  we  dote  ui)on  it.  How  freely, 
how  frequently  can  we  think  of  our  pleasures,  our 
friends,  our  labours,  our  flesh  and  its  lusts  !  yea,  our 
wrongs  and  miseries,  our  fears  and  sufferings  !  But 
where  is  the  Christian,  whose  heart  is  on  his  rest  .-^ 
What  is  the  matter  ?  Are  we  so  full  of  joy,  that  we 
need  no  nxji-e  ?  Or  is  there  notliing  in  heaven  for 
our  joj'ous  ihouglittf  ?  Or,  rather,  are  not  our  hearts 
carnal  and  stupid !  Let  us  humble  tliese  sensual 
hearts,  that  liave  in  them  no  more  of  Christ  and  glo- 
ry. If  this  world  was  the  only  subject  of  our  dis- 
course, all  would  count  us  ungodly  ;  why,  then,  may 
we  not  call  our  hearts  uns-^odly,  tiiat  have  so  little 
dehght  in  Christ  and  heaven. 

But  I  am  speaking  only  to  those,  whose  portion  is 
in  heaven,  whose  hopes  are  there,  and  who  have 
forsaken  all  to  enjoy  this  glory ;  and  shall  I  be  dis- 
couraged from  persuading  such  to  be  heavenly- 
minded  ?  Fellow-Christia)is,  if  you  will  not  hear 
and  obey,  who  will?  Well  may  we  be  discouraged 
to  exhort  the  blind,  ungodly  world,  and  may  say,  as 
Moses  did,  '-Behold,  the  children  of  Israel  have  not 
hearkened  unto  me ;  how  then  shall  Pharaoh  hear 
me .?"  I  require  thee,  reader,  as  ever  thou  hopest 
for  a  part  in  this  glory,  that  thou  presently  take  thy 
heart  to  task,  chide  it  for  its  wilful  strangeness  to 
God,  tm-n  thy  thoughts  from  the  pursuit  of  vanity, 
bend  thy  soul  to  study  eternity,  busy  it  about  the 
life  to  come,  habituate  thyself  to  such  contempla- 
tions, and  let  not  those  thoughts  be  seldom  and  cur- 
sory, but  bathe  thy  soul  in  heaven's  delights  ;  and 
if  tiiy  backward  soul  begin  to  flag,  and  thy  thoughts 
to  scatter,  call  them  back,  hold  them  to  their  work, 


LED  UPON  EARTH.  199 

bear  not  with  their  laziness,  nor  connive  at  one  neg- 
lect. And  when  tliou  hast,  in  ohedience  to  God, 
tried  this  worlc,  got  acquaijited  with  it,  and  kept  a 
guard  on  thy  tliouglits  till  they  are  accustomed  to 
obey,  thou  wilt  then  tind  thyself  in  the  suburbs  of 
Leaven,  and  that  there  is,  indeed,  a  sweetness  in  the 
work  and  way  of  God,  and  that  the  life  of  Chris- 
tianity is  a  life  of  joy.  Thou  wih  meet  with  those' 
abundant  consolations  which  thou  hast  prayed, 
panted,  and  groaned  after,  and  which  so  few  Chris- 
tians do  ever  here  obtain,  because  they  know  not 
this  way  to  them,  or  else  make  not  conscience  of 
walking  in  it.  Say  not,  "  We  are  unable  to  set  our 
own  hearts  on  heaven ;  this  must  be  the  work  of 
God  only."  Though  God  be  the  chief  disposer  of 
your  hearts,  yet,  next  under  him,  you  have  the  great- 
est command  of  them  yourselves.  Though  without 
Christ  you  can  do  nothing,  yet  under  him  you  may 
do  much,  and  must,  or  else  it  will  be  undone,  and 
yourselves  undone  through  your  neglect.  Chris- 
tians, if  your  souls  were  healthful  and  vigorous, 
they  would  perceive  incomparably  more  delight  and 
SAveetness  in  the  believing  joyful  thoughts  of  your 
future  blessedness,  than  the  soundest  stomach  finds 
in  its  food,  or  the  strongest  senses  in  the  enjoyment 
of  their  objects  ;  so  httle  painful  would  this  work  be 
to  you.  But  because  I  know,  while  we  liave  flesh 
about  us,  and  any  remains  of  that "  carnal  mind, 
which  is  enmity  to  God,"  and  to  this  noble  work, 
that  all  motives  are  little  enough,  I  will  here  lay 
down  some  considerations,  which,  if  you  will  dehb- 
erateh"  weigh,  with  an  impartial  judgment,  I  doubt 
not  but  they  will  prove  effectual  with  your  hearts, 
and  make  you  resolve  on  this  excellent  duty.  More 
particularly  consider — it  will  evidence  your  sincere 
piety;  it  is  the  highest  excellence  of  the  Christian 
temper  ;  it  is  the  way  to  live  most  comfortably  ;  it 
will  be  the  best  preservative  from  temptations  to  sin  ; 
it  will  enliven  your  graces  and  duties  ;  it  will  be  your 
best  cordial  in  all  afflictions!  it  will  render  you 
most  profitable  to  others ;  it  will  honour  God :  with- 


200  A    HEAVENLY    LIFE 

out  it  you  will  disobey  the  commands,  and  lose  the 
most  gracious  and  delightful  discoveries  of  the  word 
of  God :  it  is  also  the  more  reasonable  to  have  your 
iiearts  with  God,  as  his  is  so  much  on  you ;  and  iu 
heaven,  where  you  have  so  much  interest  and  rela- 
tion :  besides,  there  is  nothing  but  heaven  worth 
setting  your  hearts  upon. 

1.  Consider,  a  heart  set  upon  heaven  will  be  one 
of  the  most  unquestionable  evidences  of  your  sincerity^ 
and  a  clear  discovery  of  a  true  work  of  saving  grace 
upon  your  souls.  You  are  often  asking,  "  How  shall 
we  know  that  we  arc  truly  sanctified  P"  Here  you 
have  a  sign  infallible  from  the  mouth  of  Jesus  Christ 
himself;  "where  your  treasure  is,  there  will  your 
hearts  be  also."  God  is  the  saints'  treasure  and 
happiness;  heaven  is  the  place  where  they  must 
fully  enjoy  him.  A  heart,  therefore,  set  upon  heaven, 
is  no  more  but  a  heart  set  upon  God ;  and,  sin-ely,  a 
heart  set  upon  God  through  Christ,  is  the  truest  evi- 
dence of  saving  grace.  When  learning  will  be  no 
l)roof  of  grace  ;  when  knowledge,  duties,  gifts,  will 
tail ;  when  arguments  from  thy  tongue  or  hand  may 
be  confuted  ;  yet  then  will  this,  from  the  bent  of  thy 
heart,  prove  thee  sincere.  Take  a  poor  Christian, 
of  a  weak  understanding,  a  feeble  memory,  a  stam- 
mering tongue  ;  yet  his  heart  is  set  on  God,  he  hath 
chosen  him  for  his  portion,  his  thoughts  are  on  eter- 
nity, his  desires  are  there ;  he  cries  out,  "  O  that  I 
were  there  ?"  He  takes  that  day  for  a  time  of  im- 
prisonment, in  which  he  hath  not  had  one  refresh- 
ing view  of  eternity.  I  had  ratlier  die  in  this  man's 
condition,  than  in  the  case  of  liim  who  hath  the 
most  eminent  gifts,  and  is  most  admired  for  his  per- 
formances, while  his  heart  is  not  thus  taken  up  with 
God.  The  man  that  Christ  will  find  out  at  the  last 
day,  and  condemn  for  want  of  a  "  wedding  garment," 
will  be  one  that  wants  this  frame  of  heart.  The 
question  will  not  then  be.  How  much  have  you 
known,  or  professed,  or  talked.^  but.  How  much 
have  you  loved,  and  where  was  your  heart  ?  Chris- 
tians, as  you  would  have  a  proof  of  your  title  to  glo- 


LED    UPON    EARTH.  201 

ry,  labour  to  get  your  hearts  above.  If  sin  and  Sa- 
tan keep  not  your  affections  from  thence,  tlicy  will 
never  be  able  to  keep  away  your  persons. 

2.  A  heart  in  heaven  is  the  highest  excellence  of 
Christian  temper.  As  there  is  a  connnon  excellence, 
by  which  Christians  differ  from  the  world,  so  there 
is  this  peculiar  dignity  of  spirit,  by  which  the  more 
excellent  differ  Irom  the  rest.  As  the  noblest  of 
creatures,  so  the  noblest  of  Christians,  are  they  whoso 
faces  are  set  most  direct  lor  heaven.  Such  a  heav- 
enly saint,  who  hath  been  wrapped  up  to  God  in  his 
contemplations,  and  is  newly  come  down  from  the 
views  of  Christ,  what  discoveries  will  he  make  of 
tliose  superior  regions  !  how  high  and  sacred  is  his 
discourse!  enough  to  convince  an  understanding 
Iiearer,  that  he  hath  seen  the  Lord,  and  that  no  man 
could  speak  such  words,  exce])t  he  had  been  with 
God.  This,  this  is  the  noble  Christian.  The  most 
famous  mountains  and  trees  are  those  that  reach . 
nearest  to  heaven ;  and  he  is  the  choicest  Christian, 
whose  heart  is  most  frequently  and  most  delightfully 
there.  If  a  man  have  lived  near  the  king,  or  hath 
seen  the  sultan  of  Persia,  or  the  great  Turk,  he  will 
be  thought  a  step  higher  than  his  neighbours.  What, 
tlien,  shall  we  judge  of  him  that  daily  travels  as  far 
as  heaven,  and  there  hath  seen  the  King  of  kings> 
hath  frequent  admittance  into  the  divine  presence, 
and  feasteth  his  soul  upon  the  tree  of  hfe  ?  For  my 
part,  I  value  this  man  before  the  noblest,  the  richest, 
the  most  learned,  in  the  world. 

3.  A  heavcrdy  mind  is  the  nearest  and  truest  ivay 
to  a  life  ofconfort.  The  countries  far  nortli  are  cold 
and  frozen,  because  they  are  distant  from  the  sun. 
What  makes  such  frozen,  uncomfortable  Christians, 
but  their  living  so  far  from  heaven  ?  And  what 
makes  others  so  warm  in  comforts,  but  their  living 
higher,  and  having  nearer  access  to  God  ?  When 
the  sun  in  the  spring  draws  nearer  to  our  part  of 
tlie  earth,  how  do  all  things  congratulate  its  ap- 
proach !  The  earth  looks  green,  the  trees  shoot 
forth,  the  plants  revive,  the  bird^  sing,  and  all  things 


202  A    HEAVENLY    LIFE 

emile  upon  us.  If  we  would  but  try  tliis  life  with 
God,  and  keep  these  hearts  above,  what  a  spring  of 
joy  would  be  within  us  !  How  should  we  forget  our 
winter  sorrows !  How  early  should  we  rise  to  sing 
tlie  praise  of  our  great  Creator !  O  Christians,  get 
above.  Those  that  have  been  tiiere  have  found  it 
wanner ;  and  I  doubt  not  but  thou  hast  sometime 
tried  it  thyself.  When  have  you  largest  comforts? 
Is  it  not  when  thou  hast  conversed  with  (God,  and 
talked  with  the  inhabitants  of  the  higher  world,  and 
viewed  their  mansions,  and  filled  thy  soul  with  the 
forethoughts  of  glory  ?  If  thou  knowest  by  exi)eri- 
ence  what  this  i)ractice  is,  I  dare  say  thou  knowest 
what  spiritual  joy  is.  If,  as  David  professes,  "  the 
light  of  God's  countenance  more  gladdens  the  heart 
than  corn  and  wine,"  then,  surely,  they  that  draw 
nearest,  and  most  behold  it,  must  be  fullest  of  these 
joys.  Whom  should  we  blame,  then,  that  we  are  so 
void  of  consolation,  but  cur  own  negligent  hearts  ? 
God  hath  provided  us  a  crown  of  glory,  and  jirom- 
ised  to  set  it  shortly  on  our  heads,  and  we  will  not 
so  much  as  think  of  it.  He  bids  us  behold  and 
rejoice,  and  we  will  not  so  much  as  look  at  it ;  and 
yet  we  complain  for  want  of  comfort.  It  is  by  be- 
Ueving  that  we  are  "filled  with  joy  and  peace,"  and 
no  longer  than  we  continue  believing.  It  is  in  ho])e 
the  saints  rejoice,  and  no  longer  than  they  continue 
hoping.  God's  Spirit  worketh  our  comforts,  by 
settijig  our  own  spirits  on  work  upon  the  promises, 
and  raising  our  thoughts  to  the  place  of  our  comforts. 
As  you  would  delight  a  covetous  man  by  showing 
him  gold,  so  God  delights  his  people  by  leading 
them,  as  it  were,  into  heaven,  and  showing  them 
himself,  and  their  rest  with  him.  He  does  not  cast 
in  our  joys  while  we  are  idle,  or  taken  up  with  other 
things.  He  gives  the  fruits  of  the  earth  while  we 
plough,  and  sow,  and  weed,  and  water,  and  dung, 
and  dress,  and  with  patience  expect  his  blessing ; 
so  doth  he  give  the  joys  of  the  soul.  I  entreat  thee, 
reader,  in  the  name  of  the  Lord,  and  as  thou  valuest 
the  life  of  constant  joy,  and  tliat  good  conscience 


LED    UPON    EARTH.  203 

which  is  a  continual  feast,  to  set  upon  this  work  se- 
riously, and  learn  tlie  art  of  heavenly-aiindeduess^ 
and  thou  shalt  find  the  increase  a  hundred  fold,  and 
the  henefit  abundantly  exceed  thy  labour.  But  this 
is  the  misery  of  man's  nature  ;  though  every  man 
naturally  hates  sorrow,  and  loves  the  most  ineny 
and  joyful  life,  yet  few  love  the  way  to  joy,  or  will 
endure  the  pains  by  which  it  is  obtained  ;  they  will 
take  the  next  that  comes  to  hand,  and  content  them- 
selves with  earthly  pleasures,  rather  than  they  will 
ascend  to  heaven  to  seek  it ;  and  yet,  when  all  is 
done,  they  must  have  it  there,  or  be  without  it. 

4.  A  heart  in  heaven  will  be  a  most  excellent 
preservative  against  temptations  to  sin.  It  will 
keep  the  heart  well  employed.  When  we  are  idle, 
we  tempt  the  devil  to  tempt  us  ;  as  careless  persons 
make  thieves.  A  heart  in  heaven  can  reply  to  the 
tempter,  as  Nehemiah  did,  "  I  am  doing  a  great 
work,  so  that  I  cannot  come."  It  hath  no  leisure 
to  be  lustful  or  wanton,  ambitious  or  worldly.  If 
you  were  but  busy  in  your  lawful  calhngs,  you 
would  not  be  so  ready  to  hearken  to  temptations ; 
much  less  if  you  were  also  busy  above  with  God. 
Would  a  judge  be  persuaded  to  rise  from  the  bench, 
when  he  is  sitting  upon  life  and  death,  to  go  and 
play  with  children  in  the  streets  ?  No  more  will 
a  Christian,  when  he  is  taking  a  survey  of  his  eter- 
nal rest,  give  ear  to  the  alluring  charms  of  Satan. 
The  children  of  that  kingdom  should  never  have 
time  for  trifles,  especially  when  they  are  employed 
in  the  affairs  of  the  kingdom  ;  and  this  employment 
is  one  of  the  saints'  chief  preservatives  from  temp- 
tations. 

A  heavenly  mind  is  the  freest  from  sin,  because  it 
hath  truer  and  livelier  a])prehensions  of  spirituaj 
things.  He  hath  so  deep  an  insight  into  the  evil  of 
sin,  the  vanity  of  the  creature,  the  brutishness  of 
fleshly,  sensual  delights,  that  temptations  have  little 
power  over  him.  "  In  vain  the  net  is  spread,"  says 
Solomon,  '*  in  the  sight  of  any  bird."  And  usually 
in  vain  doth  Satan  lay  his  snares  to  entrap  the  soul 


204  A    HEAVENLY    LIFE 

that  plainly  sees  them.  Earth  is  the  place  for  his 
temptations,  and  the  ordinary  bait ;  and  how  shall 
these  insnare  the  Christian  who  hath  left  the  earth, 
and  walks  Avith  God?  Is  converse  with  wise  and 
learned  men  the  way  to  make  one  wise  ?  Much 
more  is  converse  with  God.  If  travellers  retm-n 
home  with  wisdom  and  experience,  how  much  more 
he  that  travels  to  heaven  !  If  our  bodies  are  suited 
to  the  air  and  climate  we  most  live  in,  his  under- 
standing must  be  fuller  of  light,  who  hves  with  the 
Father  of  lights.  The  men  of  the  world  that  dwell 
below,  and  know  no  other  conversation  but  earthly, 
no  wonder  if  their  "  understanding  be  darkened," 
and  Satan  "  takes  them  captive  at  his  will."  How 
can  worms  and  moles  see,  whose  dwelling  is  always 
in  the  earth  ?  While  this  dust  is  in  their  eyes,  no 
wonder  they  mistake  gain  for  godliness,  sin  for 
grace,  the  world  for  God,  their  own  wills  for  the 
law  of  Christ,  and,  in  the  issue,  hell  for  heaven.  But 
when  a  Christian  withdraws  himself  from  his  world- 
ly thoughts,  and  begins  to  converse  with  God  in 
heaven,  methinks  he  is,  as  Nebuchadnezzar,  taken 
from  the  beasts  of  the  field  to  the  throne,  and  "his 
reason  retm-neth  unto  him."  When  he  hath  had  a 
glimpse  of  eternity,  and  looks  down  on  the  world 
again,  how  doth  he  charge  with  folly  liis  neglects  of 
Christ,  his  fleshlj'^  pleasures,  his  earthly  cares  !  How 
doth  he  say  to  his  laughter.  It  is  mad ;  and  to  his 
vain  mirth.  What  doth  it  ?  How  doth  he  verily 
think  there  is  no  man  in  Bedlam  so  truly  mad,  as 
wilful  sinners,  and  unworthy  slighters  of  Christ  and 
glory  !  This  makes  a  dying  man  usually  wiser  than 
others,  because  he  looks  on  eternity  as  near,  and 
hath  more  heart-piercing  thoughts  of  it,  than  he  ever 
had  in  health  and  pros])erity.  Then  many  of  the 
most  bitter  enemies  of  the  saints  have  their  eyes 
opened,  and,  like  Balaam,  cry  out,  "  O  that  I  might 
die  the  death  of  the  righteous,  and  that  my  last  end 
might  be  like  his !"  Yet  let  the  same  men  recover, 
and  lose  their  apprehensions  of  the  life  to  come,  and 
liow  quickly  do  they  lose  their  understandings  with 


LED    UPON    EARTH.  205 

it !  Tell  a  dying  sinner  of  the  riches,  honours,  or 
pleasures  of  the  world,  and  would  he  not  answer, 
*'  What  is  all  this  to  nic,  who  must  jn-csently  aj)pear 
before  God,  and  give  an  account  of  all  my  lite  ?" 
Christian,  if  the  apprehended  nearness  of  eternity 
will  work  such  strange  eficcts  ujjon  the  ungodly,  and 
make  them  so  much  wiser  than  before,  O  what  rare 
effects  would  it  produce  in  thee,  if  thou  couldst  al- 
ways dwell  in  the  views  of  God,  and  in  lively 
thoughts  of  thy  everlasting  state  !  Surely  a  believer, 
if  he  improve  his  fiiitli,  may  ordinarily  have  more 
quickening  apprehensions  of  the  liCc  to  con)e,  in  the 
time  of  his  health,  than  an  unbehever  hath  at  the 
hour  of  his  death. 

A  heavenly  mind  is  also  fortified  against  tempta- 
tions, because  the  affections  are  thoroughly  ])repos- 
sessed  with  the  high  delights  of  another  world.  He 
that  loves  most,  and  not  he  that  only  knows  most, 
will  most  easily  resist  the  emotions  of  sin.  The  will 
doth  as  sweetl}'^  relish  goodness,  as  the  understand- 
ing doth  truth  ;  and  here  lies  much  of  a  Christian's 
strength.  When  thou  hast  had  a  fresh,  delightfui 
taste  of  heaven,  thou  wilt  not  be  so  easily  persuaded 
from  it.  You  cannot  persuade  a  child  to  part  with 
his  sweetmeats,  while  the  taste  is  in  his  mouth.  O 
that  you  would  be  nuich  on  feeding  on  the  hidden 
manna,  and  frequently  tasting  the  delights  of  heav- 
en !  How  would  this  confirm  thy  resolutions,  and 
make  thee  despise  the  fooleries  of  the  world,  and 
scorn  to  be  cheated  with  such  childish  toys.  If  the 
devil  had  set  upon  Peter  in  the  mount  of  transfigu- 
ration, when  he  saw  Moses  and  Ehas  talking  with 
Christ,  would  he  so  easily  have  been  drawn  to  deny 
his  Lord  ?  What !  with  all  that  glory  in  his  eye  ? 
No.  So,  if  he  should  set  upon  a  believing  soul, 
when  he  is  taken  up  in  the  mount  with  Christ,  what 
would  such  a  soul  say  ?  "  Get  thee  behind  me,  Sa- 
tan ;  wouldst  thou  persuade  me  hence,  with  trifling 
pleasures,  and  steal  my  heart  from  this  my  rest  ? 
Wouldst  thou  have  me  sell  these  joys  for  nothing  ? 
Is  any  honour  or  delight  like  this  ?  or  can  that  be 


206  A    HEAVENLY    LIFE 

profit,  for  which  I  must  lose  this  ?"  But  Satan  stays 
till  we  are  come  down,  and  the  taste  of  heaven  is 
out  of  our  mouths,  and  the  glory  we  saw  is  even 
forgotten,  and  then  he  easily  deceives  our  hearts. 
Though  the  Israelites  below  eat,  and  drink,  and  rise 
up  to  play  before  their  idol,  Moses  in  the  mount  will 
not  do  so.  O,  if  we  could  keep  the  taste  of  our  souls 
continually  delighted  with  the  sweetness  above,  with 
what  disdain  should  we  si)it  out  the  baits  of  sin  ! 

Besides,  whilst  the  heart  is  set  on  heaven,  a  man 
is  under  God's  protection.  If  Satan  then  assault  us, 
God  is  more  engaged  for  our  defence,  and  will 
doubtless  stand  by  us,  and  say,  "  My  grace  is  suffi- 
cient for  thee."  When  a  man  is  in  the  way  of  God's 
t)lessing,  he  is  in  the  less  danger  of  sin's  enticing. 
Amidst  thy  temptations.  Christian  reader,  use  much 
this  powerful  remedy — keep  close  with  God  by  a 
heavenly  mind ;  follow  your  business  above  with 
Christ,  and  you  will  find  this  a  surer  help  than  any 
other.  "  The  way  of  life  is  above  to  the  wise,  that 
he  may  depart  from  hell  beneath."  Remember  that 
"  Noah  was  a  just  man,  and  jjcrfect  in  his  genera- 
tion ;"  for  he  "  walked  witli  God  :"  and  that  God 
said  to  Abraham,  "  Walk  before  me,  and  be  thou 
perfect." 

5.  The  diligent  keeping  your  hearts  in  heaven 
ivill  maintain  the  vigour  of  all  your  graces,  and  put 
life  into  all  your  duties.  The  heavenly  Christian  is 
tiiG  lively  Christian.  It  is  our  strangeness  to  heaven 
that  makes  us  so  dull.  How  Avill  the  soldier  hazard 
his  life,  and  the  mariner  pass  through  storms  and 
Avaves,  and  no  difficulty  keep  them  back,  when  they 
think  of  an  uncertain,  ]>erishing  treasure  !  What  life, 
then,  would  it  put  into  a  Christian's  endeavours,  if 
he  would  frequently  think  of  his  everlasting  treas- 
ure !  We  run  so  slowly,  and  strive  so  lazily,  be- 
cause we  so  little  mind  the  prize.  Observe  but  the 
man  who  is  much  in  heaven,  and  you  shall  see  he 
is  not  like  other  Christians ;  there  is  something  of 
what  he  hath  seen  above  appearetli  in  all  his  duty 
and  conversation.     If  a  preacher,  how  heavenly  are 


LED    UPON    EARTH.  207 

his  sermons  !  If  a  private  Christian,  what  heavenly 
converse,  prayers,  and  deportment !  Set  upon  this 
employment,  and  others  will  see  the  face  of  your 
conversation  shine,  and  say,  Surely  he  hath  been 
"  with  God  on  the  mount."  But  if  you  lie  com- 
plaining of  deadness  and  dulness ;  that  you  cannot 
love  Christ,  nor  rejoice  in  his  love;  that  you  have 
no  life  in  prayer,  nor  any  other  duty,  and  yet  neglect 
this  quickening  employment ;  you  are  the  cause  of 
your  own  comi)laints.  Is  not  thy  life  hid  with  Christ 
in  God  ?  Where  must  thou  go,  hut  to  Christ  for  it  ? 
And  where  is  that,  but  to  heaven,  "  where  Christ 
is  ?  Thou  wilt  not  come  to  Christ,  that  thou  mayst 
have  life."  If  thou  wouldst  have  hght  and  heat, 
why  art  thou  no  more  in  the  sunshine  ?  For  want 
of  this  recourse  to  heaven,  thy  soul  is  as  a  lamp  not 
lighted,  and  thy  duties  as  a  sacrifice  without  fire. 
Fetch  one  coal  daily  from  this  altar,  and  see  if  thy 
oflTering  will  not  burn.  Li'^ht  thy  lamp  at  this  flame, 
and  feed  it  daily  with  oil  from  hence,  and  see  if  it 
will  not  gloriously  shine.  Kcej)  close  to  this  re- 
viving fire,  and  see  if  thy  affections  will  not  be 
warm.  In  thy  want  of  love  to  God,  lift  up  thy  eye 
of  faith  to  heaven,  behold  his  beauty,  contemplate 
his  excellencies,  and  see  whether  his  amiableness 
and  perfect  goodness  will  not  ravish  thy  heart.  As 
exercise  gives  appetite,  strength,  and  vigour  to  the 
body,  so  these  heavenly  exercises  will  quickly  cause 
the  increase  of  grace  and  spiritual  life.  Besides,  it 
is  not  false  or  strange  fire,  which  you  fetch  from 
heaven  for  your  sacrifices.  The  zeal  which  is  kin- 
dled by  your  meditations  on  heaven,  is  most  likely 
to  be  a  heavenly  zeal.  Some  men's  fervency  is  only 
drawn  from  their  books,  some  from  the  sharpness  of 
affliction,  some  from  the  mouth  of  a  moving  minister, 
and  some  from  the  attention  of  an  auditory  ;  but  he 
that  knows  this  way  to  heaven,  and  derives  it  daily 
from  the  true  fountain,  shall  have  his  soul  revived 
with  the  water  of  life,  and  enjoy  that  quickening 
which  is  peculiar  to  the  saints.  "  By  this  faith  thou 
mayst  offer  Abel's  sacrifice  more  excellent  than" 


208  A    HEAVENLY    LIFE 

that  of  common  men,  and  "  by  it  obtain  witness  that 
thou  art  righteous,  God  testifying  of  thy  gifts"  that 
they  are  sincere.  When  others  are  ready,  hke 
Baal's  priests,  to  "  cut  themselves,"  because  their 
sacrifice  will  not  burn,  thou  niayst  breathe  the 
spirit  of  Elijah,  and  in  the  chariot  of  contemplation 
soar  aloft,  till  thy  soul  and  sacrifice  gloriously  flame, 
though  the  flesh  and  the  world  should  cast  upon 
them  all  the  water  of  their  opposing  enmity.  Say 
not.  How  can  mortals  ascend  to  heaven  ?  Faith 
hath  wings,  and  meditation  is  its  chariot.  Faith  is  a 
burning-glass  to  thy  sacrifice,  and  meditation  sets  it 
to  the  face  of  the  sun  ;  only  take  it  not  away  too 
soon,  but  hold  it  there  awhile,  and  thy  soul  will  feel 
the  happy  effect.  Reader,  art  thou  not  thinking, 
when  thou  seest  a  lively  Christian,  and  hearest  his 
lively,  fervent  prayers,  and  edifying  discourse,  "  O 
how  happy  a  man  is  this  !  O  that  my  soul  were  in 
tliis  blessed  condition  !"  Why,  I  here  advise  thee 
from  God,  set  thy  soul  conscientiously  to  this  work, 
wash  thee  frequently  in  this  Jordan,  and  thy  leprous, 
dead  soul  will  revive,  "  and  thou  shalt  know  that 
there  is  a  God  in  Israel,"  and  that  thou  mayst  live 
a  vigorous  and  joyful  life,  if  thou  dost  not  wilfiilly 
neglect  thy  own  mercies. 

6.  The  frequent  believing  vieios  of  glory  are  the 
most  precious  cordials  in  all  afflictions.  These  cor- 
dials, by  cheering  our  spirits,  render  our  sufferings 
far  more  easy,  enable  us  to  bear  them  with  patience 
and  joy,  and  so  strengthen  our  resolutions,  that  we* 
forsake  not  Christ  for  fear  of  trouble.  If  the  way 
be  ever  so  rough,  can  it  be  tedious  if  it  lead  to 
heaven  ?  O  sweet  sickness,  re})roaches,  imprison- 
ments, or  death,  accompanied  w  ith  these  tastes  of 
our  future  rest !  This  keeps  the  suffering  from  the 
soul,  so  that  it  can  only  touch  the  flesh.  Had  it  not 
been  for  that  little  (alas  !  too  little)  taste  which  I  had 
of  rest,  my  sufferings  would  have  been  grievous,  and 
death  more  terrible.  I  may  say,  "  I  had  fainted, 
unless  I  had  believed  to  see  the  goodness  of  the 
Lord  in  the  land  of  the  living."    Unless  this  prom- 


LE1>    UPOx\    EAIiTSI.  209 

ised  rest  "liad  been  my  dcliglit,  I  shoulil  tlien  imvc 
perished  in  mine  affliction.  One  thing  have  I  de- 
sired of  the  Lord  ;  that  will  I  seek  alter  ;  that  I  may 
dwell  in  the  liouse  oi"  the  Lord  all  tlic  days  ol'  my 
life,  to  behold  the  beauty  of  the  Lord,  and  to  inquire 
in  his  temple.  For  in  the  thne  of  trouble  he  shall 
hide  me  in  his  pavilion  ;  in  the  secret  of  his  taber- 
nacle shall  he  hide  me  ;  he  shall  set  me  upon  a 
rock.  And  now  shall  mine  head  be  lifted  up 
above  mine  enemies  round  about  me.  There- 
fore will  I  offer  in  his  tabernacle  sacrifices  of 
joy ;  I  will  sing,  yea,  I  will  sing  praises  unto 
the  Lord."  All  sufferings  are  nothing  to  us,  so  far 
as  we  have  these  su])porting  joys.  When  persecu- 
tion and  fear  hath  shut  the  doors,  Christ  can  come 
in,  and  stand  in  the  midst,  and  say  to  his  disciples, 
"Peace  be  unto  you."  Paul  and  Silas  can  be  in 
heaven,  even  when  they  are  thrust  into  the  inner 
prison,  their  bodies  scourged  w  ith  "  many  stripes, 
and  their  feet  fast  in  the  stocks."  The  martyrs  find 
more  rest  in  their  flames,  than  their  persecutors  in 
their  pomp  and  tyranny ;  because  they  foresee  the 
flames  they  escape,  and  the  rest  which  their  fiery 
chariot  is  conveying  them  to.  If  the  Son  of  God 
will  walk  with  us,  we  are  safe  in  the  midst  of  those 
flarnes,  wliich  shall  devour  them  that  cast  us  in. 
"  Abraham  went  out  of  his  country,  not  knowing 
whither  he  went ;  because  he  looked  for  a  city  which 
hath  founilations,  whose  builder  and  maker  is  God. 
Bloses  esteemed  the  reproach  of  Christ  greater 
riches  than  the  treasures  in  Egypt ;  because  lie  had 
respect  unto  the  recompense  of  reward.  He  for- 
sook Egyjit,  not  fearing  the  wrath  of  the  king ;  be- 
cause he  endured  as  seeing  him  who  is  invisible. 
Others  were  tortured,  not  accepting  deliverance, 
tliat  they  might  obtain  a  better  resurrection.  Even 
Jesus,  the  author  and  finisher  of  our  faith,  for  the 
joy  that  was  set  before  him,  endured  the  cross,  de- 
spising the  shame,  and  is  set  down  at  the  right  hand 
of  the  throne  of  God.  This  is  the  noble  advantage 
of  faitli ;  it  can  look  on  the  means  and  end  together. 
18 


210  A    HEAVENLY    LIFE 

This  is  the  great  reason  of  our  impatience,  and  cen- 
suring of  God,  because  we  gaze  on  the  evil  itself, 
but  fix  not  our  thoughts  on  what  is  beyond  it.  They 
that  saw  Christ  only  on  the  cross,  or  in  the  grave, 
do  shake  their  heads,  and  think  him  lost ;  but  God 
saw  him  dying,  buried,  risiiig,  glorified,  and  all  this 
at  one  view.  Faith  will  in  this  imitate  God,  so  far 
as  it  hath  the  glass  of  a  promise  to  help  it.  We  see 
God  burying  us  under  ground,  but  we  foresee  not 
the  spring,  when  we  shall  all  revive.  Could  we  but 
clearly  see  heaven,  as  the  end  of  all  God's  dealings 
with  us,  surely  none  of  his  deahngs  could  be  griev- 
ous. If  God  would  once  raise  us  to  this  life,  we 
should  find,  that  though  heaven  and  sin  are  at  a 
great  distance,  yet  heaven  and  a  prison,  or  banish- 
ment, heaven  and  the  belly  of  a  whale,  or  a  den  of 
lions,  heaven  and  consuming  sickness,  or  invading 
death,  are  at  no  such  distance.  But  as  "  Abraham 
saw  Christ's  day  and  rejoiced,"  so  we,  in  our  most 
forlorn  state,  might  see  that  day  when  Christ  shall 
give  us  rest,  and  therein  rejoice.  I  beseech  thee, 
Christian,  for  the  honour  of  the  gospel,  and  for  thy 
soul's  comfort,  be  not  to  learn  tliis  heavenly  art  when, 
in  thy  greatest  extremity,  thou  hast  most  need  to  use 
it.  He  that,  with  Stephen,  "  sees  the  glory  of  God, 
and  Jesus  standing  on  the  right  hand  of  God,"  will 
comfortably  bear  the  shower  of  stones.  "  The  joy  of 
the  Lord  is  our  strength,"  and  that  joy  must  be  fetch- 
ed from  the  place  of  our  joy ;  and  if  we  walk  without 
our  strength,  how  long  are  we  like  to  endure  ? 

7.  He  ivJiose  tonversation  is  in  heaven  is  the  prq/it- 
ahle  Christian  to  all  about  him.  When  a  man  is  in  a 
strange  country,  how  glad  is  he  of  the  company  of 
one  of  his  own  nation  !  How  delightful  is  it  to  talk 
of  their  own  country,  their  acquaintance,  and  affairs 
at  home  !  With  what  pleasure  did  Josei)h  talk  with 
his  brethren,  and  inquire  after  his  father,  and  his 
brother  Benjamin!  Is  it  not  so  to  a  Christian,  to 
talk  with  his  brethren  that  have  been  above,  and  in- 
quire after  his  Father,  and  Christ  his  Lord  ?  When 
a  worldly  man  will  talk  of  nothing  but  the  world, 


LED    UPON    EARTH.  211 

and  a  politician  of  state  affairs,  and  a  mere  scholar 
of  human  learning,  and  a  common  professor  of  his 
duties ;  the  heavenly  man  will  be  speaking  of  heaven, 
and  the  strange  glory  his  faith  hath  seen,  and  our 
speedy  and  blessed  meeting  there.  O  how  refresh- 
ing and  useful  are  his  expressions !  How  his  words 
pierce  and  melt  the  heart,  and  transform  the  hearers 
into  other  men !  How  doth  his  "  doctrine  drop  as 
tlie  rain,  and  his  speech  distil  as  the  dew,  as  the 
small  rain  upon  the  tender  herb,  and  as  the  showers 
upon  the  grass,  while  his  lips  publish  the  name  of 
the  Lord,  and  ascribe  greatness  unto  his  God !"  His 
sweet  discourse  of  heaven  is  like  the  "box  of  pre- 
cious ointment,"  which,  being  "  poured  upon  the  head 
of  Christ,  lilleci  the  house  with  the  odour."  All  that 
are  near  may  be  refreshed  by  it.  Happy  the  people 
tliat  liave  a  heavenly  minister !  Hap})y  the  children 
and  servants  tliat  have  a  heavenly  father  or  master! 
Happy  the  man  that  hath  a  heavenly  companion, 
Vv'ho  will  watch  over  thy  ways,  strengtlien  thee  when 
thou  art  weak,  cheer  thee  wlien  thou  art  drooping, 
and  "comfort  thee  with  the  comfort  wherewith  he 
himself"  hath  been  so  often  comforted  of  God ! 
This  is  he  that  will  always  be  blowing  at  the  sj)ark 
of  thy  s})iritual  hfe,  and  drawing  thy  soul  to  God, 
and  will  say  to  thee,  as  tlic  Samaritan  woman, "  Come 
and  see  one  that  hath  told  me  all  that  ever  I  did;" 
one  that  hath  loved  our  souls  to  the  death.  "  Is 
not  this  the  Christ  ?"  Is  not  "  the  knowledge  of  God 
and  him  eternal  life  ?"  Is  it  not  the  glory  of  the 
saints  to  see  his  gloi-y  ?  Come  to  this  man's  house, 
and  sit  at  his  table,  and  he  will  feast  thy  soul  with 
the  dainties  of  heaven  ;  travel  with  him  by  the  way, 
and  he  will  direct  and  quicken  thee  in  thy  journey 
to  heaven  ;  trade  with  him  in  the  world,  and  he  will 
counsel  thee  to  buy  "  the  pearl  of  great  price."  If 
thou  wrong  hii  i,  he  can  pardon  thee,  remembering 
that  Christ  hath  pardoned  his  greater  offences.  If 
tliou  be  angry,  he  is  meek,  considering  the  meekness 
of  his  heavenly  Pattern  ;  or,  if  he  fall  out  with  you, 
he  is  soon  reconciled,  when  he  recollects  that  in 


212  A    HEAVENLY    LIFE 

heaven  you  must  be  everlasting  friends.  This  is  the 
Cliristian  of  the  right  stamp,  anil  all  about  him  are 
better  for  him.  How  unprofitable  is  the  society  of 
all  other  sorts  of  Christians,  in  comparison  with  this ! 
If  a  man  should  come  from  heaven,  how  would  men 
long  to  hear  what  reports  he  would  make  of  the 
other  world,  and  what  he  had  seen,  and  what  the 
blessed  there  enjoy  !  Would  they  not  think  this  man 
the  best  companion,  and  his  discourses  the  most 
profitable  ?  Why,  then,  do  you  value  the  company 
of  saints  no  more,  and  inquire  no  more  of  them,  and 
relish  their  discourse  no  better?  For  every  saint 
shall  go  to  heaven  in  person,  and  is  frequently  there 
in  spirit,  and  hath  often  viewed  it  in  the  glass  of  the 
gospel.  For  my  part,  I  had  rather  have  the  compa- 
ny of  a  heavenly-minded  Christian,  than  that  of  the 
most  learned  disputants  or  princely  commanders. 

8.  No  man  so  highly  honourdh  God  as  he  whose 
conversation  is  in  heaven.  Is  not  a  parent  dis- 
graced, when  his  children  feed  on  husks,  are  clothed 
in  rags,  and  keep  company  with  none  but  rogues 
and  beggars  ?  Is  it  not  so  to  our  heavenly  Father, 
when  we,  who  call  ourselves  his  children,  feed  on 
earth,  and  the  garb  of  our  souls  is  like  that  of  the 
world  ;  and  our  hearts  familiarly  converse  w  ith,  and 
"  cleave  to  the  dust,"  rather  than  stand  continually 
in  our  Father's  presence  ?  Surely  v/e  live  below 
the  children  of  the  King,  not  according  to  the  height 
of  our  hopes,  nor  the  provision  of  our  Father's  house, 
and  the  great  preparations  made  for  his  saints.  It 
is  well  we  have  a  Father  of  tender  bowels,  who  will 
own  his  children  in  rags.  If  he  did  not  first  chal- 
lenge his  interest  in  us,  neither  ourselves  nor  others 
could  know  us  to  be  his  peo])le.  But  when  a  Chris- 
tian can  live  above,  and  rejoice  his  soul  with  the 
things  that  are  unseen,  how  is  God  honoured  by  such 
a  one !  The  Lord  will  testify  for  him.  This  man  be- 
lieves me,  and  takes  me  at  my  word  ;  he  rejoices 
in  my  promise,  before  he  has  possession  ;  he  can  be 
thankful  for  what  his  bodily  eyes  never  saw ;  his 
rejoicing  is  not  in  the  flesh  ;  his  heart  is  with  me ; 


LED    UPON    EARTH.  213 

he  loves  my  presence  ;  and  he  shall  surely  enjoy  it  in 
my  kingdom  for  ever.  "  Blessed  are  they  that  have 
not  seen,  and  yet  have  believed.  Them  that  honour 
me  I  will  honour."  Ilow  did  God  esteem  himself 
honoured  by  Caleb  and  Joshua,  when  they  went  into 
the  promised  land,  and  brought  back  to  their  breth- 
ren a  taste  of  the  fruitf-,  and  spake  well  of  the  good 
land,  and  encouraged  the  people !  What  a  promise 
and  recompense  did  they  receive ! 

9.  A  soul  that  does  not  set  its  affections  on  tilings 
above  disobeys  the  commands,  and  loses  the  most  gra- 
cious and  delightful  discovents  of  the  ivord  of  God. 
The  same  God  that  hath  conmianded  thee  to  believe, 
and  to  be  a  Christian,  hath  commanded  thee  to 
"  seek  those  things  which  are  above,  where  Christ 
sitteth  on  the  right  hand  of  God,  and  to  set  your  af- 
lections  on  things  above,  not  on  things  on  the  earth." 
The  same  God  that  has  forbidden  thee  to  murder, 
steal,  or  commit  adultery,  has  forbidden  thee  the 
neglect  of  this  great  duty ;  and  darest  thou  wilfully 
disobey  him  ?  Why  not  make  conscience  of  one,  as 
well  as  the  other?  He  hath  made  it  thy  duty,  as 
well  as  the  means  of  thy  comfort,  that  a  double 
bond  may  engage  thee  not  to  forsake  thy  own  mer- 
cies. Besides,  what  are  all  the  most  glorious  de- 
scriptions of  heaven,  all  those  discoveries  of  our  fu- 
ture blessedness,  and  precious  promises  of  our  rest, 
but  lost  to  thee  ?  Are  not  these  the  stars  in  the  fir- 
mament of  Scripture,  and  the  golden  lines  in  that 
book  of  God  ?  Methinks  thou  shouldst  not  part  with 
one  of  these  promises,  no,  i:ot  for  a  world.  As  heav- 
en is  the  perfection  of  all  our  mercies,  so  the  prom- 
ises of  it  in  the  gos])el  arc  the  very  soul  of  the 
gospel.  Is  a  comfortable  word  from  the  mouth  of 
God  of  such  worth,  that  all  the  comforts  in  the 
world  are  nothing  to  it  ?  And  dost  thou  neglect  and 
overlook  so  many  of  them  ?  Why  should  God  re- 
veal so  much  of  his  counsel,  and  tell  us  beforehand 
of  the  joys  we  shall  possess,  but  to  make  us  know  it 
for  our  joy?  If  it  had  not  been  to  fill  us  with  the 
delights  of  our  foreknown  blessedness,  he  might 


214  A  HEAVENLY  LIFE 

have  kept  his  purpose  to  himself,  and  never  have 
let  us  known  it  till  we  came  to  enjoy  it.  Yea,  when 
we  had  got  possession  of  our  rest,  he  might  still 
have  concealed  its  eternity  from  us,  and  then  the 
fears  of  losing  it  would  have  diminished  the  sweet- 
ness of  our  joys.  But  it  hath  pleased  our  Father  to 
open  his  counsel,  and  let  us  know  the  very  intent  of 
his  heart,  that  our  joy  might  be  full,  and  that  we 
might  live  as  the  heirs  of  such  a  kingdom.  And 
shall  we  now  overlook  all  ?  Shall  we  live  in  earthly 
cares  and  sorrows,  and  rejoice  no  more  in  these  dis- 
coveries, than  if  the  Lord  had  never  wrote  them  ? 
If  thy  prince  had  but  sealed  thee  a  patent  of  some 
lordship,  how  oft  wouldst  thou  cast  thy  eyes  upon  it, 
and  make  it  thy  delightful  study,  till  thou  shouldst 
come  to  possess  the  dignity  itself!  And  hath  God 
sealed  thee  a  patent  of  heaven,  and  dost  thou  let  it 
lie  by  thee,  as  if  thou  hadst  forgot  it  ?  O  that  our 
hearts  were  as  high  as  our  hopes,  and  our  hopes  as 
high  as  these  infallible  promises ! 

10.  It  is  but  equal  that  our  hearts  should  be  on 
God,  ivhen  the  heart  of  God  is  so  much  on  vs.  If  the 
Lord  of  glory  can  stoop  so  low  as  to  set  his  heart  on 
sinful  dust,  methinks  we  should  easily  be  persuaded 
to  set  ovu'  hearts  on  Christ  and  glory,  and  ascend  to 
him,  in  our  daily  affections,  who  so  much  conde- 
scends to  us.  Christian,  dost  thou  not  perceive  that 
the  heart  of  God  is  set  upon  thee,  and  that  he  is 
still  minding  thee  with  tender  love,  even  when  thou 
forgettest  both  thyself  and  him  ?  Is  he  not  following 
thee  with  daily  mercies,  moving  u})on  thy  soul,  pro- 
viding for  thy  body,  preserving  both  ?  Doth  he  not 
bear  thee  continually  in  the  arms  of  love,  and  ])rom- 
ise  tliat  "all  shall  work  together  for  thy  good,"  and 
suit  all  his  dealings  to  thy  greatest  advantage,  and 
"  give  his  angels  charge  over  thee  ?"  And  canst  thou 
be  taken  up  with  the  joys  below,  and  lorgct  thy 
Lord,  who  forgets  not  thee  ?  Unkind  ingratitude  ! 
When  he  speaks  of  his  own  kindness  for  ns,  hear 
what  he  says :  "  Zion  said.  The  Lord  hath  ibrsaken 
me,  and  my  Lord  hath  forgotten  me.     Can  a  woman 


LED  UPON  EARTH.  215 

forget  her  sucking  child,  that  she  should  not  have 
compassion  on  the  son  of  her  womb  ?  Yea,  she 
may  forget,  yet  will  I  not  forget  thee.  Behold,  I 
have  graven  thee  U])on  the  palms  of  my  hands;  thy 
walls  arc  continually  before  me."  But  when  lie 
speaks  of  our  regards  to  hhn,  the  case  is  otherwise. 
"  Can  a  maid  forget  her  ornaments,  or  a  bride  her 
attire  ?  Yet  my  people  have  forgotten  me  days  with- 
out number."  As  if  he  should  say,  "  You  will  not 
rise  one  morning,  but  you  will  remember  to  cover 
your  nakedness,  nor  forget  your  vanity  of  dress  ; 
and  are  these  of  more  worth  than  your  God  ?  of 
more  imj)ortancc  than  your  eternal  life  ?  xind  yet 
you  can  forget  these  day  after  day."  Give  not  God 
cause  thus  to  expostulate  with  us.  Rather  let  our 
souls  get  up  to  God,  and  visit  him  every  morning, 
and  our  hearts  be  towards  him  every  moment. 

11.  Our  interest  in  heaven^  and  our  relation  to  it, 
should  continually  keep  our  hearts  upon  it.  There 
our  Father  keeps  his  court.  We  call  him  "Our 
Father,  who  art  in  heaven."  Unworthy  children ! 
that  can  be  so  taken  up  in  their  play,  as  to  be  mind- 
less of  such  a  Father.  There  also  is  Christ,  our 
head,  our  husband,  our  life  ;  and  shall  we  not  look 
towards  him,  and  send  to  him  as  oft  as  we  can,  till 
we  come  to  see  him  face  to  face  ?  Since  "  the  heav- 
ens must  receive  him  until  the  times  of  the  restitution 
of  all  things,"  let  them  also  receive  our  hearts  with 
him.  There  also  is  "  New  Jerusalem,  which  is  the 
mother  of  us  all."  And  there  are  multitudes  of  our 
elder  brethren.  There  are  our  friends  and  old 
acquaintance,  whose  society  in  the  flesh  we  so 
much  delighted  in,  and  whose  departure  hence  we 
so  much  lamented  ;  and  is  this  no  attractive  to  thy 
thoughts  ?  If  they  were  within  thy  reach  on  earth, 
thou,  wouldst  go  and  visit  them,  and  why  not  oftener 
visit  them  in  spirit,  and  rejoice  beforehand  to  think 
of  meeting  them  there?  "Socrates  rejoiced  that 
he  should  die,  because  he  believed  he  should  see 
Homer,  Ilesiod,  and  other  eminent  persons.  How 
much  more  do  I  rejoice,  said  a  pious  old  minister, 


216  A  HEAVENLY  LIFE 

who  am  sure  to  see  Christ  my  Saviour,  the  eternal 
Son  of  God,  in  his  assumed  flesh  ;  besides  so  many 
w^ise,  holy,  and  renowned  patriarchs,  i)rophets,  apos- 
tles," &c.  A  lieliever  should  look  to  heaven,  and 
contemplate  the  blessed  state  of  the  saints,  and 
think  with  himself,  "Though  I  am  not  yet  so  happy 
as  to  be  with  you,  yet  this  is  my  daily  comfort, — you 
are  my  brethren  and  fellow-members  in  Christ,  and 
therefore  your  joys  are  my  joys,  and  your  glory,  by 
this  near  relation,  is  my  glory ;  especially  while  I 
believe  in  the  same  Christ,  and  hold  fast  the  same 
faith  and  obedience,  by  Avhich  you  were  thus  dig- 
nified, and  rejoice  in  spirit  with  you,  and  congrat- 
ulate your  happiness  in  my  daily  meditations." 

Moreover,  our  house  and  home  is  above.  "  For 
we  know  that  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  a  house 
not  made  with  hands,  eternal  in  the  heavens."  Whv 
do  we  tlieii  look  no  oftener  towards  it,  and  "groan 
earnestly,  desiring  to  be  clothed  upon  with  our 
house  which  is  from  heaven  ?"  If  our  home  were 
far  meaner,  sure  we  should  remember  it,  because  it 
is  our  home.  If  you  were  but  banished  into  a  strange 
land,  how  frequently  would  your  thoughts  be  at 
home.  And  why  is  it  not  thus  with  us  in  respect 
of  heaven  ?  Is  not  that  more  truly  and  properly 
our  home,  where  we  must  take  up  our  everlasting 
abode,  than  this,  which  we  are  every  hour  expecting 
to  be  separated  from,  and  to  see  no  more  ?  We  are 
strangers,  and  that  is  our  country.  We  are  heirs, 
and  that  is  our  inheritance  ;  even  "  an  inheritance 
incorrnjniblo,  undefiled,  and  that  fadeth  not  away, 
reserved  in  heaven  for  us."  We  are  here  in  con- 
tinual distress  and  want,  and  there  lies  our  sul)- 
stance ;  even  "  a  better  and  an  enduring  siibstance." 
Yea,  the  very  hope  of  our  souls  is  there  ;  all  our 
hope  of  relief  from  our  distresses  ;  all  our  hope  of 
happiness,  when  here  we  are  miserable  ;  all  this 
"hope  is  laid  up  for  us  in  heaven."  Why,  beloved 
Christians,  have  we  so  much  interest,  and  so  few 
thoughts  there  ?   so  near  relation,  and  so  httle  af- 


LED  UPON  EARTH.  217 

fection  ?  Doth  it  become  us  to  be  delighted  in  the 
company  of  strangers,  so  as  to  forget  our  Father, 
and  our  Lord  ?  or  to  be  so  well  pleased  with  those 
that  hate  and  grieve  us,  as  to  forget  our  best  and 
dearest  friends ;  or  to  be  so  fond  of  borrowed  trifles, 
as  to  forget  our  own  possession  and  treasure  ?  or  to 
be  so  much  impressed  with  tears  and  wants,  as  to 
forget  our  eternal  joy  and  rest  ?  God  usually  pleads 
his  property  in  us ;  and  thence  concludes  he  will  do 
us  good,  even  because  we  are  his  own  people,  whom 
he  hatli  chosen  out  of  all  the  world.  Why  then  do 
we  not  ])lcad  our  interest  in  him,  and  so  raise  our 
liearts  above  ;  even  because  he  is  om*  own  God,  ami 
because  the  place  is  our  own  possession  ?  Men 
commonly  overlove  and  overvalue  their  own  things, 
and  mind  them  too  much.  O  that  we  could  miMcl 
our  own  inheritance,  and  value  it  half  as  much  as  it 
deserves. 

12.  Once  more  consider,  there  is  nofhing  but  heav- 
en icorth  seltlns:  our  hearts  upon.  If  God  have  them 
not,  who  sholl  ?  If  thou  mind  not  thy  rest,  what 
wilt  thou  mind  ?  Hast  thou  found  out  some  other 
god  ?  or  something  that  will  serve  thee  instead  of 
rest  ?  Hast  thou  found  on  earth  an  eternal  happi- 
ness ?  Where  is  it  ?  What  is  it  made  of?  Who 
was  the  man  that  found  it  out  ?  Who  was  he  that 
last  enjoyed  it  ?  Where  dwelt  he  ?  What  was  his 
name  ?  Or  art  thou  the  first  that  ever  discovered 
heaven  on  earth  ?  All,  wretch  !  trust  not  to  thy 
discoveries,  boast  not  of  thy  gain  till  experience  bid 
thee  boast.  Disquiet  not  thyself  in  looking  for  that 
which  is  not  on  earth  ;  lest  thou  learn  thy  experi- 
ence with  the  loss  of  thy  soul,  which  thou  mightest 
have  learned  on  easier  terms ;  even  by  the  warnings 
of  God  in  his  word,  and  the  loss  of  thousands  of 
souls  before  thee.  If  Satan  should  "  take  thee  u}> 
to  the  mountain  of  temptation,  and  show  thee  all 
the  kingdoms  of  tlie  world,  and  the  glory  of  them," 
he  could  show  thee  nothing  that  is  worthy  thy 
thoughts,  much  less  to  be  preferred  before  thy  rest. 
Indeed,  so  far  as  duty  and  necessity  require  it,  we 
19 


218  A  HEAVENLY  LIFE 

must  be  content  to  mind  the  things  below ;  but  who 
is  lie  that  contains  himself  within  the  compass  of 
those  limits  ?  And  yet,  if  we  ever  so  diHgently  con- 
tract our  cares  and  thoughts,  we  sliall  find  the  least 
to  be  bitter  and  burdensome.  Christian,  see  the 
emptiness  of  all  these  things,  and  the  preciousness 
of  the  things  above.  If  thy  thoughts  should,  like 
the  laborious  bee,  go  over  the  world  from  flower  to 
flower,  from  creature  to  creature,  tliey  would  bring 
no  honey  or  sweetness  home,  save  what  they  gath- 
ered from  their  relations  to  eternity.  Though  every 
truth  of  God  is  precious,  and  ought  to  be  defended  ; 
yet  even  all  our  study  of  truth  should  be  still  in  ref- 
erence to  our  rest ;  for  the  observation  is  too  true, 
"that  the  lovers  of  controversies  in  rehgion  have 
yever  been  warmed  with  one  spark  of  the  love  of 
God."  And  as  for  minding  the  "  affairs  of  church 
and  state  ;"  so  far  as  they  illustrate  the  providence 
of  God,  and  tend  to  the  setthng  of  the  gospel  and 
the  government  of  Christ,  and  consequently  to  the 
saving  of  our  own  souls,  and  those  of  our  posterity, 
they  are  well  worth  our  diligent  observation  ;  but 
these  are  only  their  relations  to  eternity.  Even  all 
our  dealings  in  the  world,  our  buymg  and  selhng, 
or  eating  and  drinking,  our  building  and  marrying, 
our  peace  and  vv^ar,  so  far  as  they  relate  not  to  the 
hfe  to  come,  but  tend  only  to  the  pleasing  of  the 
flesh,  are  not  worthy  the  frequent  thoughts  of  a 
Christian.  And  now  doth  not  thy  conscience  say, 
that  there  is  notliing  but  heaven  and  the  way  to  it, 
that  is  worth  thy  minding  ? 

Now,  reader,  are  these  considerations  weighty,  or 
not  ?  Have  I  proved  it  thy  duty  to  keep  thy  heart 
on  things  al)ove,  or  have  I  not  ?  If  thou  say.  Not, 
I  am  confident  thou  contradictest  thy  own  con- 
science. If  thou  acknowledge  thyself  convinced  of 
the  duty,  that  very  tongue  of  thine  shall  condemn 
iliee,  and  that  confession  be  pleaded  agamst  thee, 
if  thou  wilfully  neglect  such  a  confessed  duty.  Be 
thoroughly  wilhng,  and  the  work  is  more  than  liaJf 
done.     I  have  now  a  few  plain  directions  to  give 


LED  UPON  EARTH.  219 

you  for  your  help  in  this  great  work  ;  but,  alas !  it 
is  in  vain  to  mention  them,  except  you  be  wilUng  to 
put  them  into  practice.  However,  I  will  propose 
them,  and  may  the  Lord  persuade  thy  heart  to  the 
work! 


'«     .« 


CHAPTER  Xn. 

Directions  how  to  lead  a  heavenly  Ufe  upon  Earth. 

I.  The  hinderances  to  a  heavenly  life  ;  1.  Living  in  any  known  sin  ; 
2.  an  earthly  mind  ;  3.  ungodly  companions ;  4.  a  notional  reli- 
gion;  5.  a  haughty  spirit;  6.  a  slothful  spirit;  7.  resting  in 
preparatives  for  a  heavenly  life,  without  the  thing  itself.  II.  The 
duties  which  will  promote  a  heavenly  life  ;  1.  Be  convinced  that 
heaven  is  the  only  treasure  and  happiness  ;  2.  labour  to  know  your 
interest  in  it ;  3.  and  how  near  it  is  ;  4.  frequently  and  seriously 
talk  of  it ;  5.  endeavour  in  every  duty  to  raise  your  affections 
nearer  to  it ;  6.  to  the  name  purpose  improve  every  object  and  event ; 
7.  be  much  in  the  angt  iical  work  of  praise  ;  8.  possess  your  souls 
with  believing  thoughts  of  the  infinite  love  of  God  ;  9.  carefully 
observe  and  cherish  the  motions  of  the  Spirit  of  God  ;  10.  nor  even 
neglect  the  due  care  of  your  bodily  health. 

1.  As  thou  valuest  the  comforts  of  a  heavenly 
conversation,  I  must  here  charge  thee,  from  God,  to 
avoid  carefully  some  dangerous  hinderances ;  and 
tlien  faithfully  and  diligently  to  practise  such  duties 
as  will  especially  assist  thee  in  attaining  to  a  heav- 
enly life. 

First.  Let  us  consider  those  hinderances  wliich 
are  to  be  avoided  with  all  possible  care. 

1.  Laving  in  any  knoivn  sin  is  a  grand  impediment 
to  a  heavenly  conversation.  What  havoc  will  this 
make  in  thy  soul !  O  the  joys  that  this  hath  de- 
stroyed !  the  ruin  it  hath  made  amongst  men's 
graces  !  the  soul-strengthening  duties  it  hath  hin- 
dered !  Christian  reader,  art  thou  one  that  hast 
used  violence  with  thy  conscience  ?  Art  thou  a 
wilfjl  neglecter  of  known  duties,  either  pubhc,  pri- 
vate, or  secret  ?  Art  thou  a  slave  to  thine  appetite, 
or  to  any  other  commanding  sense  ?    Art  thou  a 


220  now  TO  LEAD 

proud  seeker  of  thine  own  esteem?  Art  thou  a 
peevish  and  passionate  person,  ready  to  take  fire  at 
every  word,  or  look,  or  supposed  slight  ?  Art  thou 
a  deceiver  of  others  in  thy  dealings,  or  one  that  will 
be  rich,  right  or  wrong  ?  If  this  be  thy  case,  I  dare 
say,  heaven  and  thy  soul  are  very  great  strangers. 
These  beams  in  thine  eyes  will  not  suffer  thee  to 
look  to  heaven ;  they  will  be  "  a  cloud  between  thee 
and  thy  God."  When  thou  dost  but  attempt  to 
study  eternity,  and  gather  comforts  from  the  life  to 
come,  thy  sin  will  presently  look  thee  in  the  face, 
and  say,  "  These  things  belong  not  to  thee.  How 
ehouldst  tliou  take  comfort  from  heaven,  who  takest 
so  much  pleasure  in  the  lusts  of  the  flesh  ?"  How 
will  this  damp  thy  joys,  and  make  the  thoughts  of 
that  day  and  state  become  thy  trouble,  and  not  thy 
delight !  Every  wilful  sin  will  be  to  thy  comforts 
as  water  to  the  fire ;  when  thou  thinkest  to  quicken 
them,  this  will  quench  them.  It  will  utterly  indis- 
pose and  disable  thee,  that  thou  canst  no  more  as- 
cend in  divine  meditation,  than  a  bird  can  fly  when 
its  wings  are  clipped.  Sin  cuts  the  very  suiews  of 
this  heavenly  hfe.  O  man !  what  a  life  dost  thou 
lose  !  What  daily  dehghts  dost  thou  sell  for  a  vile 
lust !  If  heaven  and  hell  can  meet  together,  and 
God  become  a  lover  of  sin,  then  mayst  thou  live  in 
thy  sin,  and  in  the  tastes  of  glory  ;  and  have  a  con- 
versation in  heaven,  though  thou  cherish  thy  cor- 
ruption. And  take  heed,  lest  it  banish  thee  from 
heaven,  as  it  does  thy  heart.  And  though  thou  be 
not  guilty,  and  knowest  no  reigning  sin  in  thy  soul, 
think  what  a  sad  thing  it  would  be,  if  ever  this 
should  prove  thy  case.  Watch,  therefore ;  espe- 
cially resolve  to  keep  from  the  occasions  of  sin,  and 
out  of  the  way  of  temptations.  What  need  have 
we  daily  to  pray,  "  Lead  us  not  into  temptation,  but 
deliver  us  from  evil !" 

^  9.  Jin  earthly  mind  is  another  hinderance  carefully 
to  be  avoided.  God  and  mammon,  earth  and  heav- 
en, cannot  both  have  the  delight  of  thy  heart.  When 
the  heavenly  believer  is  blesshig  himself  in  liis  God, 


A    HEAVENLY    LIFE.  221 

and  rejoicing  in  hope  of  the  glory  to  come ;  perhaps 
thou  art  blessing  thj-self  in  thy  worldly  })rosperity, 
and  rejoicing  in  hope  of  thy  tliriving  here.  When 
he  u  comforting  his  soul  in  the  views  of  Christ,  of 
angels,  and  saints,  whom  he  sliall  live  with  forever; 
then  thou  art  cojnforting  thyself  with  thy  wealth,  in 
looking  over  thy  bills  and  bojids,  tliy  goods,  thy  cat- 
tle, or  tJiy  buildings,  and  in  thinking  of  the  favour 
of  the  great,  of  the  pleasure  of  a  plentifid  estate,  of 
larger  provision  for  thy  children  after  thee,  of  the 
advancement  of  thy  family,  or  the  increase  of  thy 
dependents.  If  Christ  pronounced  him  a  fool,  that 
said,  '•  Soul,  take  thy  ease ;  thou  hast  enough  laid  up 
for  many  years ;"  how  much  more  so  art  thou,  who, 
knowingly,  speakcst  in  thy  heart  the  same  words ! 
Tell  me,  what  difference  between  this  fool's  expres- 
sions and  thy  affections  ?  Remember,  thou  hast  to 
do  with  the  Searcher  of  hearts.  Certainly,  so  much 
as  tliou  dehghtest,  and  takest  up  thy  rest  on  earth, 
so  nnich  of  thy  delight  in  God  is  abated.  Thine 
earthly  mind  may  consist  with  thy  outward  profes- 
sion and  common  duties,  but  it  cannot  consist  with 
tliis  heavenlv  duty.  Thou  thyself  knowest  how 
seldom  and  cold,  how  cursory  and  reserved,  thy 
tlioughts  have  been  of  the  joys  above,  ever  since 
thou  didst  trade  so  eagerly  for  the  world.  O  the 
cursed  madness  of  many  that  seem  to  be  religious ! 
They  thrust  themselves  into  a  multitude  of  employ- 
ments, till  they  are  so  loaded  with  labours,  and  clog- 
ged with  cares,  that  their  souls  are  as  unfit  to  con- 
verse with  God,  as  a  man  to  walk  with  a  mountain 
on  his  back ;  and  as  unapt  to  soar  in  meditation,  as 
their  bodies  to  leap  above  the  sun !  And  wlien  tliey 
have  lost  tliat  heaven  u])on  earth,  which  they  might 
have  had,  they  take  up  with  a  few  rotten  arguments 
to  prove  it  lawful ;  though,  indeed,  they  cannot.  I 
advise  thee,  Christian,  who  hast  tasted  the  pleasures 
of  a  heavenly  life,  as  ever  thou  wovddst  taste  of  them 
any  more,  avoid  this  devouring  gulf  of  an  earthly 
mind.  If  once  thou  come  to  this,  that  tliou  "wilt  be 
rich,"  thou  "fallest  mto  temptation  and  a  snare,  and 


222  HOW    TO    LEAD 

into  many  foolish  and  hurtful  lusts."  Keep  these 
tilings  loose  about  thee,  like  thy  upper  garments, 
tliat  thou  mayst  lay  them  by  whenever  there  is 
need  ;  but  let  God  and  glory  be  next  thy  heart.  Ever 
remember,  "  that  the  Iriendship  of  the  world  is  en- 
mity Avith  God.  Whosoever,  therefore,  will  be  a 
friend  of  the  world,  is  the  enemy  of  God."  "  Love 
not  the  world,  neither  the  things  that  are  in  the 
world.  If  any  man  love  the  world,  tlie  love  of  the 
Father  is  not  in  him."  This  is  plain  dealing,  and 
happy  he  that  faithfully  receives  it ! 

3.  Beware  of  the  company  of  the  ungodly.  Not  that 
I  would  dissuade  thee  from  necessary  converse,  or 
from  doing  them  any  office  of  love ;  especially  not 
from  endeavouring  the  good  of  their  souls,  as  long 
as  thou  hast  any  opportunity  or  hope:  nor  would  I 
have  thee  to  conclude  them  to  be  dogs  and  swine, 
in  order  to  evade  the  duty  of  reproof;  nor  even  to 
judge  them  sucli  at  all,  as  long  as  there  is  any  hope 
for  the  better:  much  less  can  I  approve  of  their 
practice,  who  conclude  men  dogs  or  swine,  before 
ever  they  faithfully  and  lovingly  admonish  them,  or 
perhaps  before  they  have  known  them,  or  spoke 
with  them.  But  it  is  the  unnecessary  society  of  un- 
godly men,  and  too  much  familiarity  witli  unprofit- 
able companions,  that  I  thssuade  you  from.  Not 
only  the  open  profane,  the  swearer,  the  drunkard, 
and  the  enemies  of  godliness,  will  prove  hurtful 
companions  to  us,  though  these  indeed  are  chiefly 
to  be  avoided ;  but  too  frequent  society  with  persons 
merely  civil  and  moral,  whose  conversation  is  empty 
and  unedifying,  may  much  divert  our  thoughts  from 
heaven.  Our  backwardness  is  such,  that  we  need 
tlie  most  constant  and  powerful  helj)s.  A  stone,  or 
a  clod,  is  as  fit  to  rise  and  fly  in  the  air,  as  our  hearts 
are  naturally  to  move  toward  heaven.  You  need 
not  hinder  tlie  rocks  from  flying  up  to  the  sky ;  it  is 
sufficient  that  you  do  not  hel[)  them:  and  surely,  if 
our  spirits  have  not  great  assistance,  they  may  easily 
be  kept  from  soaring  ui)ward,  though  they  should 
never  meet  with  the  least  impediment.     O,  tliiiik  of 


A    HEAVENLY    LIFE.  223 

this  in  the  choice  of  your  company  !  When  your 
spirits  are  so  disposed  lor  heaven,  tliat  you  need  no 
help  to  hit  them  up,  but,  as  flames,  you  are  always 
mounting,  and  carrying  with  you  all  that  is  in  your 
way,  then,  indeed,  you  may  be  less  careful  of  your 
compau)^ ;  but,  till  then,  as  you  love  the  delights  of 
a  heavenly  life,  be  careful  herein.  What  will  it  ad- 
vantage thee  in  a  divine  life  to  hear  how  the  market 
goes,  or  what  the  weather  is,  or  is  like  to  be,  or 
what  news  is  stirring  ?  This  is  the  discourse  of 
earthly  men.  Wliat  will  it  conduce  to  the  raising 
thy  heart  God-ward,  to  hear  that  this  is  an  able  min- 
ister, or  that  an  eminent  Christian,  or  this  an  excel- 
lent sermon,  or  that  an  excellent  book,  or  to  hear 
some  difficult,  but  unimportant  controversy  ?  Yet 
this,  for  the  most  part,  is  the  sweetest  discourse  thou 
art  like  to  have  from  a  formal,  speculative,  dead- 
hearted  professor.  Nay,  if  thou  hadst  newly  been 
warming  thy  heart  in  the  contemplation  of  the  bless- 
ed joys  above,  w^ould  not  this  discourse  benumb 
tiiy  affections,  and  quickly  freeze  thy  heart  again  ? 
I  appeal  to  the  judgment  of  any  man  that  hath  tried 
it,  and  maketh  observations  on  the  frame  of  his 
spirit.  Men  cannot  well  talk  of  one  thing,  and  mind 
another,  especially  things  of  such  difl:erent  natures. 
You,  young  men,  who  are  most  liable  to  this  temp- 
tation, think  seriously  of  what  I  say;  can  you  have 
your  hearts  in  heaven  among  your  roaring  compan- 
ions, in  an  alehouse  or  tavern  ?  or  when  you  work 
in  your  shops  with  those  whose  cDnmion  language 
is  oaths,  "filthiness,  or  foolish  talking,  or  jesting?" 
Nay,  let  me  tell  you,  if  you  choose  such  com])any 
when  you  might  have  better,  and  find  most  delight 
in  such,  you  are  so  far  from  a  heavenly  conversa- 
tion, that,  as  yet,  you  have  no  title  to  heaven  at  all, 
and  in  that  state  shall  never  come  there.  If  your 
treasure  was  there,  your  heart  could  not  be  on  things 
so  distant.  In  a  word,  our  com])any  will  be  a  part 
of  our  happiness  in  heaven,  and  it  is  a  singular  part 
of  our  furtherance  to  it,  or  hinderance  from  it. 
4.  Avoid  frequent  disputes  about  lesser  truths,  and  a 


224  HOW    TO    LEAD 

religion  that  lies  only  in  opinions.  Tliey  are  usually 
least  acquainted  with  a  heavenly  life,  who  are  vio- 
lent (lisputers  about  the  circumstantials  of  religion. 
He  whose  religion  is  all  in  his  opinions,  will  be  most 
frequently  and  zealously  speaking  his  opinions  ;  and 
he  whose  rehgion  lies  in  the  knowledge  and  love  of 
God  and  Christ,  will  be  most  delightfully  speaking 
of  that  happy  time  when  he  shall  enjoy  them.  He 
is  a  rare  and  precious  Christian,  who  is  skilful  to 
improve  well-knov/n  truths.  Therefore  let  me  ad- 
vise you,  who  aspire  after  a  heavenly  life,  not  to 
spend  too  much  of  your  tlioughts,  your  time,  your 
zeal,  or  your  speech,  upon  disputes  that  less  concern 
your  souls;  but  when  hypocrites  are  feeding  on 
husks  or  shells,  do  \'0U  feed  on  the  joys  above.  1 
wish  you  were  able  to  defend  eveiy  truth  of  God, 
and  to  this  end  would  read  and  study ;  but  still  I 
would  have  the  chief  truths  to  be  chiefly  studied, 
and  none  to  cast  out  your  thoughts  of  eternity.  The 
least  controverted  points  are  usually  most  weighty, 
and  of  most  necessary,  frequent  use  to  our  souls. 
Therefore  study  well  such  Scripture  precepts  as 
these :  "  Him  that  is  weak  in  the  faith  receive  ye, 
but  not  to  doubtful  disputations.  Foohsh  and  un- 
learned questions  avoid,  knowing  that  they  do  gen- 
der strifes.  And  the  servant  of  the  Lord  must  not 
strive."  "  Avoid  foolish  questions,  and  genealogies, 
and  contentions,  and  strivings  about  the  law ;  for 
they  are  unprofitable  and  vain."  "  If  any  man  teach 
otherwise,  and  consent  not  to  wholesome  words, 
even  the  words  of  our  Lord  Jesus  Christ,  and  to  the 
doctrine  which  is  according  to  godliness,  he  is 
proud,  knowing  nothing,  but  doting  about  questions 
and  strifes  of  words,  whereof  cometh  envy,  strife, 
railings,  evil  surmisings,  perverse  disputings  of  men 
of  corrupt  minds,  and  destitute  of  the  truth,  sup})os- 
ing  that  gain  is  godliness ;  from  such  withdraw  thy- 
self" 

5.  Take  heed  of  a  proud  and  loftif  spirit.  There  is 
such  an  antipathy  between  this  sin  and  God,  that 
thou  wilt  never  get  thy  heart  neai*  him,  nor  get  him 


A   HEAVENLY    LIFE.  225 

near  thy  heart,  as  long  as  this  prevaileth  in  it.  If  it 
cast  the  angels  out  of  Jicaven,  it  nnist  needs  keep  thy 
heart  from  heaven.  Ifit  cast  our  first  parents  out 
of  paradise,  and  separated  between  the  Lord  and  us, 
and  brought  his  curse  on  all  the  creatures  here  be- 
low, it  will  certainly  keep  our  hearts  from  paradise, 
and  increase  the  cursed  separation  from  our  God. 
Intercourse  with  God  will  keep  men  low,  and  that 
lowliness  will  promote  their  intercourse.  When  a 
man  is  used  to  be  nuich  v/ith  God,  and  taken  up  in 
tlie  study  of  his  glorious  attributes,  he  "abhors  him- 
self in  dust  and  ashes  ;  and  that  self-abhorrence  is 
his  best  preparative  to  obtain  admittance  to  God 
again.  Therefore,  after  a  soul-humbling  daj',  or  in 
times  of  trouble,  when  the  soul  is  lowest,  it  useth  to 
have  freest  access  to  God,  and  savour  most  of  the 
life  above.  Tiic  delight  of  God  is  in  "him  that  is 
poor,  and  of  a  contrite  s[)irjt,  and  tremble th  at  his 
word ;"  and  the  delight  of  such  a  soul  is  in  God ; 
and  where  there  is  mutual  delight,  there  will  be 
freest  admittance,  heartiest  welcome,  and  most  fre- 
quent converse.  But  God  is  so  far  from  dwelling 
m  the  soul  that  is  proud,  that  he  will  not  admit  it  to 
any  near  access.  "Tlic  proud  he  kno^\'etll  afar 
off*;''  "  Grod  resisteth  the  proud,  and  giveth  grace  to 
the  humble."  A  ])roud  mind  is  high  in  conceit,  self- 
esteem,  and  carnal  aspiring  ;  a  humble  mind  is  high, 
indeed,  in  God's  esteem,  and  in  holy  aspiring. 
These  two  sorts  of  high-mindcdness  are  most  of  all 
op})osite  to  eacli  other,  as  we  see  most  wars  are  be- 
tween jn-inces  apd  princes,  and  not  between  a  prince 
and  a  ])loughman.  Well,  then,  art  thou  a  man  of 
wortli  in  thy  own  eyes  ?  Art  then  delighted  when 
thou  hearest  of  thy  esteem  with  men,  and  mucli  de- 
jected when  thou  hearest  that  they  slight  thee  ? 
Dost  thou  love  those  best  that  honour  thee,  and 
think  meanly  of  them  that  do  not,  though  they  be 
otherwise  men  of  godliness  and  honesty?  Must 
thou  have  thy  humours  fulfdlcd,  and  thy  judgment 
be  a  rule,  and  thy  word  a  law  to  all  about  thee  .^  Are 
thy  passions  kindled,  if  thy  word  or  will  be  crossed? 


226  HOW    TO    LEAD 

Art  thou  ready  to  judge  humility  to  be  sordid  base- 
ness, and  kiiowest  not  how  to  submit  to  humble 
confession,  when  thou  hast  sinned  against  God,  or 
injured  thy  brother?  Art  thou  one  that  lookest 
strange  at  the  godly  poor,  and  art  almost  ashamed 
to  be  their  conn)anion  ?  Canst  thou  not  serve  God 
in  a  low  i)lace  as  well  as  a  high  ?  Are  thy  boastings 
restrained  more  by  prudence  or  artifice  than  humili- 
ty? Dost  thou  tlesire  to  have  all  men's  eyes  upon 
thee,  and  to  hear  them  say,  "This  is  he  ?"  Art  thou 
unacquainted  with  the  deceitfulness  and  wickedness 
of  thy  heart  ?  Art  thou  more  ready  to  defend  thy 
innocence,  than  accuse  thyself,  or  confess  thy  fault  ? 
Canst  thou  hardly  bear  a  close  reproof,  or  digest 
plain  dealing?  It  these  sym})toms  be  undeniably  in 
thy  heart,  thou  art  a  ])roud  i)erson.  There  is  too 
much  of  hell  abiding  in  tliec,  to  have  any  acquaint- 
ance with  heaven ;  thy  soul  is  too  like  the  devil,  to 
have  any  familiarity  with  God.  A  proud  man  makes 
himself  his  god,  and  sets  u])  himself  as  his  idol :  hoW, 
tlien,  can  his  afibctions  be  set  on  God  ?  How  can  he 
possibly  have  his  heart  in  heaven  ?  Invention  and 
memory  may  })ossibly  furnish  his  tongue  with  hum- 
ble and  heavenly  exi)ressions,  but  in  his  spirit  there 
is  no  more  heaven  than  there  is  humility.  I  speak 
the  more  of  it,  because  it  is  the  most  common  and 
dangerous  sin  in  morality,  and  most  promotes  the 
great  sin  of  infidelity.  O  Christian  !  if  thou  wouldst 
live  continually  in  the  presence  of  thy  Lord,  lie  in 
the  dust,  and  he  will  thence  take  thee  up.  "Learn 
of  him  to  be  meek  and  lowly,  and  thou  shalt  find 
rest  unto  thy  soul."  Otherwise  thy  soul  will  be 
"  like  the  troubled  sea,  when  it  cannot  rest,  whose 
waters  cast  up  mire  and  dirt ;"  and  instead  of  these 
sweet  delights  in  God,  thy  pride  will  fill  thee  with 
perpetual  disiiuiet.  As  he  that  humbleth  himself  as 
a  little  child  shall  hereafter  be  greatest  in  the  king- 
dom of  heaven,  so  shall  he  now  be  greatest  in  tho 
foretastes  of  that  kingdom.  God  "dwells  with  a 
contrite  and  humble  spirit,  to  revive  the  spirit  of  the 
ii'umble,  and  to  revive  the  heart  of  the  contrite  ones." 


A    HEAVENLY    LIFE.  227 

Therefore,  "  humble  yourselves  in  the  sight  of  the 
Lord,  and  he  shall  lilt  you  up."  And  when  "  others 
ai-c  cast  down,  then  thou  shall  say,  there  is  hftmg 
up  ;  and  he  shall  save  the  humble  person." 

6.  A  slothful  spirit  is  another  impediment  to  this 
heavenly  life.  And  1  verily  think,  there  is  nothing 
hinders  it  more  than  this  in  men  of  a  good  under- 
standing. If  it  were  only  the  exercise  of  the  ])ody, 
the  moving  of  the  lips,  the  bending  of  the  knee, 
men  would  as  commonly  step  to  heaven,  as  they  go 
to  visit  a  friend.  But  to  separate  our  thoughts  and 
affections  from  the  world,  to  draw  forth  all  our 
graces,  and  increase  each  in  its  ])ro})er  object,  and 
hold  them  to  it  till  the  work  prosjiers  in  our  hands; 
tliis,  this  is  the  difficulty.  Reader,  heaven  is  above 
thee,  and  dost  thou  think  to  travel  this  stee[)  ascent 
without  labour  and  resolution  ?  Canst  thou  get  that 
earthly  heart  to  heaven,  and  bring  that  backward 
mind  to  God,  while  thou  liest  still,  and  takest  thino 
ease  ?  If  lying  down  at  the  foot  of  the  hill,  and 
looking  toward  the  top,  and  wishing  we  were  there, 
would  serve  the  turn,  then  we  should  have  daily 
travellers  for  heaven.  But  "  the  kingdom  of  heaven 
suffereth  violence,  and  the  violent  take  it  by  force." 
There  must  be  violence  used  to  get  these  first-fruits, 
as  well  as  to  get  the  full  possession.  Dost  thou  not 
feel  it  so,  though  I  should  not  tell  thee  ?  Will  thy 
heart  get  upwards,  except  thou  drive  it  ?  Thou 
knowest  that  heaven  is  all  thy  hope  ;  that  nothing 
below  can  yield  thee  rest ;  that  a  heart,  seldom 
thinking  of  heaven,  can  fetch  but  little  comfort 
thence  ;  and  yet  dost  thou  not  lose  thy  oj)portuni- 
ties,  and  lie  below,  when  thou  shouldst  walk  above, 
and  live  with  God  ?  Dost  thou  not  connnend  the 
sweetness  of  a  heavenly  life,  and  judge  those  the 
best  Christians  that  use  it,  and  yet  never  try  it  thy- 
self? As  the  sluggard  that  stretches  himself  on  his 
bed,  and  Cries,  O  that  this  were  working  !  so  dost 
thou  talk,  and  trifle,  and  live  at  thy  ease,  and  say, 
O  that  I  could  get  my  heart  to  heaven  !  J  low  many 
read  books,  and  hear  sermons,  expecting  to  hear  of 


22S  HOW    TO    LEAD 

some  easier  way,  or  to  meet  with  a  shorter  course 
to  comfort,  than  they  are  ever  hkc  to  find  in  Scrip- 
ture. Or  they  ask  for  directions  for  a  heavenly  hie, 
and  if  the  hearing  tiiem  will  serve,  they  will  be 
heavenly  Ciiristians  ;  but  if  we  show  them  their 
work,  and  tell  them  tliey  cannot  have  these  delights 
on  easier  terms,  then  they  leave  us,  as  the  young 
man  left  Christ,  sorrowful.  If  thou  art  convinced, 
reader,  that  this  work  is  necessary  to  thy  comfort, 
set  upon  it  resolutely  ;  if  thy  heart  draw  back,  force 
it  on  with  the  command  of  reason  ;  if  thy  reason  be- 
gin to  dispute,  produce  the  command  of  God,  and 
urge  thy  own  necessity,  Avith  the  other  considera- 
tions suggested  in  the  former  chapter.  Let  not  such 
an  incomparable  treasure  he  before  thee,  wuth  thy 
hand  in  thy  bosom  ;  nor  thy  life  be  a  continual  vex- 
ation, when  it  miglit  be  a  continual  feast,  only  be- 
cause thou  wilt  not  exert  thyself  Sit  not  still  with 
a  disconsolate  spirit,  while  comforts  grow  before 
thine  eyes,  like  a  man  in  the  midst  of  a  garden  of 
flowers,  that  will  not  rise  to  get  them,  and  partake 
of  their  sweetness.  This  I  know,  Christ  is  the 
fountain  ;  but  the  well  is  deep,  and  thou  must  get 
forth  this  water  before  thou  canst  be  refreshed  with 
it.  I  know,  so  far  as  j'ou  are  spiritual,  you  need  not 
all  this  striving  and  violence  ;  but  in  part  you  are 
carnal,  and  as  long  as  it  is  so,  there  is  need  of  la- 
bour. It  was  a  custom  of  the  Parthians,  not  to  give 
tlieir  children  any  meat  in  the  morning,  before  they 
saw  the  sweat  on  their  faces  with  some  labour. 
And  you  shall  find  this  to  be  God's  usual  course,  not 
to  give  his  children  the  tastes  of  his  delights  till  they 
begin  to  sweat  in  seeking  after  them.  Judge  there- 
fore whether  a  heavenly  life,  or  thy  carnal  ease  be 
better ;  and,  as  a  wise  man,  make  thy  choice  ac- 
cordingly. Yea,  let  me  add  for  thy  encouragement, 
Thou  needest  not  employ  thy  thoughts  more  than 
thou  now  dost ;  it  is  only  to  fix  them  ujion  better 
and  more  pleasant  objects.  Employ  but  as  many 
serious  thoughts  every  day  upon  the  excellent  glory 
of  the  hfe  to  comcj  as  thou  now  dost  upon  worldly 


A   HEAVENLY   LIFE.  229 

affairs,  yea,  on  vanities  and  impertinences,  and  tliy 
heart  will  soon  be  at  heaven.  On  tiie  wiiole,  it  is 
"  the  field  of  the  slothful,  that  is  all  grown  over  with 
thorns  and  nettles ;  and  the  desire  of  the  slothful 
killeth  his  joy,  for  his  hands  refuse  to  labour  ;  and 
it  is  the  slothful  man  that  saith.  There  is  a  lion  in  the 
way,  a  lion  is  in  the  streets.  As  the  door  turneth 
upon  its  hinges,  so  doth  the  slothful  upon  his  becL 
The  slothful  liideth  his  hand  in  his  bosom  ;  it  griev- 
eth  him  to  bring  it  again  to  his  mouth,"  though  it  be 
to  feed  himself  with  the  food  of  life.  What  is  this 
but  throwing  away  our  consolations,  and  conse- 
quently the  precious  blood  that  bought  them  ?  For 
"  he  that  is  slothfid  in  his  v/ork  is  brother  to  him 
that  is  a  great  waster."  Apply  this  to  thy  spiritual 
work,  and  study  well  the  meaning  of  it. 

7.  Contentment  loith  the  mere  preparatives  to  this 
heavenly  life,  while  we  are  utter  strangers  to  the  life  it- 
self is  also  a  dangerous  and  secret  hinderance : 
when  we  take  up  with  the  mere  study  of  heuA^enly 
tilings,  and  the  notions  of  them,  or  the  talking  with 
one  another  about  them  ;  as  if  this  were  enough  to 
make  us  heavenly.  None  are  in  more  danger  of 
this  snare,  than  those  that  are  employed  in  leading 
the  devotions  of  others,  especially  preachers  of  the 
gospel.  O  how  easily  may  such  be  deceived  !  While 
they  do  nothing  so  much  as  read  and  study  of 
heaven  ;  preach,  and  pray,  and  talk  of  heaven ;  is 
not  this  the  heavenly  life  ?  Alas !  all  this  is  but 
mere  preparation :  this  is  but  collecting  the  mate- 
rials, not  erecting  the  building  itself;  it  is  but  gath- 
ering the  manna  for  others,  and  not  eating  and  di- 
gesting it  ourselves.  As  he  that  sits  at  home  may 
draw  exact  maps  of  countries,  and  yet  never  see 
them,  nor  travel  toward  them  ;  so  may  you  describe 
to  others  the  joys  of  heaven,  and  yet  never  come 
near  it  in  your  own  hearts.  A  blind  man,  by  learn- 
mg,  may  dispute  of  light  and  colours  ;  so  may  you 
set  forth  to  others  that  heavenly  light,  M'hich  never 
enlightened  your  own  souls,  and  bring  that  fire 
fi'om  the  heajts  of  your  people,  which  never  wann- 


230  HOW    TO    LEAD 

ed  your  own  hearts.  What  heavenly  passages  had 
Balaam  in  his  prophecies,  yet  liow  little  of  it  in  his 
spirit !  Nay,  we  are  under  a  more  subtle  tempta- 
tion than  any  other  men  to  draw  us  from  this 
heavenly  lite.  Studying  and  preaching  of  heaven 
more  resembles  a  heavenly  life,  than  thinking  and 
talking  of  the  world  docs  ;  and  the  resemblance  is 
apt  to  deceive  us.  This  is  to  die  the  most  misera- 
ble death,  even  to  famish  ourselves,  because  we  have 
bread  on  our  tables  ;  and  to  die  for  thirst,  while  we 
draw  water  for  others,  thinking  it  enough  that  we 
have  daily  to  do  with  it,  though  we  never  drink  for 
the  refreshment  of  our  own  souls. 

Secondly.  Having  thus  showed  what  hinderances 
will  resist  the  work,  I  expect  that  thou  resolve 
against  them,  consider  them  seriously,  and  avoid 
them  faithfully,  or  else  thy  labour  will  be  in  vain, 
I  must  also  tell  thee,  that  I  here  expect  thy  promise- 
as  thou  vainest  the  delights  of  these  foretastes  of 
heaven,  to  make  conscience  of  performing  the  fol- 
lowing duties  ;  particularly, 

1.  Be  convinced  that  heaven  is  ihe  only  treasure 
and  happiness,  and  labour  to  know  what  a  treasure 
and  happiness  it  is.  If  thou  do  not  believe  it  to  be 
the  chief  good,  thou  wilt  never  set  thy  heart  upon 
it ;  and  this  conviction  must  sink  into  thy  affections ; 
for  if  it  be  oidy  a  notion,  it  will  have  little  efficacy. 
If  Eve  once  supposes  she  sees  more  worth  in  the 
forbidden  fruit,  than  in  the  love  and  enjoyment  of 
God,  no  wonder  if  it  have  more  of  her  heart  than 
God.  If  your  judgment  once  prefer  the  delights  of 
tlie  flesh  before  the  delights  of  the  presence  of  God, 
it  is  impossible  your  heart  should  be  in  heaven.  As 
it  is  ignorance  of  the  emptiness  of  things  below,  that 
makes  men  so  overvalue  them  ;  so  it  is  ignorance 
of  the  high  delights  above,  which  is  the  cause  that 
men  so  little  mind  them.  If  you  see  a  purse  of  gold, 
and  believe  it  to  be  but  counters,  it  will  not  entice 
your  affections  to  iL  It  is  not  the  real  excellence 
of  a  thing  itself,  but  its  known  excellence,  that  ex- 
cites desire.     If  an  ignorant  man  see  a  book,  conr 


A    HEAVENLY    LIFE.  231 

taining  tlic  secrets  of  arts  or  sciences,  lie  values  it 
no  more  than  a  coninion  piece,  because  lie  knows 
not  what  is  in  it ;  but  he  that  knows  it,  highly  values 
it,  and  can  even  forbear  his  meat,  drink,  and  sleep, 
to  read  it.  As  the  Jews  killed  tlie  IMessiah,  while 
they  waited  for  him,  because  they  did  not  know 
him ;  so  the  world  cries  out  for  rest,  and  busily  seeks 
for  delight  and  lia])])iness,  because  they  know  it  not ; 
for  did  they  thoroughly  know  what  it  is,  they  could 
not  so  shght  the  everlasting  treasure. 

2.  Labour  also  to  know  that  heaven  is  thy  oicn 
happiness.  We  may  confess  heaven  to  be  the  best 
condition,  though  we  desjiair  of  enjoying  it ;  and 
we  may  desire  and  seek  it,  if  we  see  the  attainment 
but  probable  ;  but  we  can  never  delightfully  rejoice 
in  it,  till  we  are  in  some  measure  persuaded  of  our 
title  to  it.  What  comfort  is  it  to  a  man  that  is  na- 
ked, to  see  the  rich  attire  of  others  ?  What  dehght 
is  it  for  a  man  that  hath  not  a  house  to  put  his  head 
in,  to  see  the  sumptuous  buildings  of  others  ?  Would 
not  all  this  ratJier  increase  his  anguish,  and  make 
him  more  sensible  of  his  own  misery  ?  So,  for  a 
man  to  know  the  excellencies  of  heaven,  and  not 
know  whether  ever  he  shall  enjoy  them,  may  raise 
desire,  and  urge  pursuit,  but  he  will  have  little  joy. 
Who  will  set  his  heart  on  another  man's  possessions  ? 
If  your  houses,  your  goods,  your  cattle,  your  chil- 
dren, were  not  your  own,  you  would  less  mind  them, 
and  less  delight  in  them.  O  Christian !  rest  not, 
therefore,  till  you  can  call  this  rest  your  own  :  bring 
thy  heart  to  the  bar  of  trial :  set  the  qualifications 
of  the  sainti  on  one  side,  and  of  thy  soul  on  the 
other,  and  then  judge  how  near  they  resemble. 
Thou  hast  the  same  word  to  judge  thyself  by  now, 
as  thou  must  be  judged  by  at  the  great  day.  Mis- 
take not  the  Scrijiture's  description  of  a  saint,  that 
thou  neither  acquit  nor  condemn  thyself  upon  mis- 
takes. For  as  groundless  hopes  tend  to  confusion, 
and  are  the  greatest  cause  of  most  men's  damna- 
tion ;  so  groundless  doubts  tend  to,  and  are  the  great 
cause  of,  the  saints'  perjilexity  and  distress.    There- 


232  HOW    TO    LEAD 

fore  lay  thy  foundation  for  trial  safely,  and  proceed 
in  the  work  deliberately  and  resolutely,  nor  give  over 
till  thou  canst  say,  either  thou  hast  or  hast  not  yet 
H  title  to  this  rest.  O  !  if  men  did  truly  know,  that 
God  is  their  own  Father,  and  Christ  their  own  Re- 
deemer and  Head,  and  that  those  are  their  own 
everlasting  habitations,  and  that  there  they  must 
abide  and  be  happy  for  ever  ;  how  could  they  choose 
but  be  transported  with  the  forethoughts  thereof! 
If  a  Christian  could  but  look  upon  sun,  moon,  and 
stars,  and  reckon  all  his  own  in  Christ,  and  say, 
"  These  are  the  blessings  that  my  Lord  hath  pro- 
cured me,  and  things  incom])arably  greater  than 
these  ;"  what  holy  raptures  wovdd  his  spirit  feel ! 

The  more  do  they  sin  against  their  o^vn  comforts, 
as  well  as  against  the  grace  of  the  gospel,  who  plead 
for  their  unbelief,  and  cherish  distrustful  thoughts 
of  God,  and  injurious  thoughts  of  their  Redeemer  ; 
who  represent  the  covenant  as  if  it  were  of  works, 
and  not  of  grace  ;  and  Christ  as  an  enemy,  rather 
than  a  Saviour ;  as  if  he  were  Avilhng  they  should 
die  in  their  unbelief,  when  he  hath  invited  them  so 
often  and  so  affectionately,  and  suftered  the  agonies 
that  they  should  suffer.  AVretches  that  we  are  !  to 
be  keeping  up  jealousies  of  our  Lord,  when  we 
should  be  rejoicing  in  his  love.  As  if  any  man  could 
choose  Christ,  before  Christ  hath  chosen  him,  or  any 
man  were  more  willing  to  be  happy,  than  Christ  is 
to  make  him  happy.  Away  with  these  injurious, 
if  not  blasphemous  thoughts !  If  ever  thou  hast 
harboured  such  thoughts  in  thy  breast,  cast  them 
from  thee,  and  take  heed  how  thou  ever  entertain- 
est  them  more.  God  hath  written  the  names  of  his 
people  in  heaven,  as  you  use  to  write  your  names  or 
marks  on  your  goods ;  and  shall  we  be  attempting 
to  raze  them  out,  and  to  write  our  names  on  the 
doors  of  hell  ?  But  blessed  be  "  God,  whose  founda- 
tion standetli  sure  ;"  and  who  "  keepeth  us  by  his 
power  through  faith  unto  salvation." 

3.  Labour  to  apprehend  how  near  thy  rest  is. 
What  we  tliink  near  at  hand,  we  are  more  sensible 


A    HEAVENLY    LIFE.  233 

of  than  that  which  we  behold  at  a  distance.  •  When 
judgments  or  mercies  are  afar  off,  we  talk  cf  them 
witii  little  concern  ;  but  when  they  draw  close  to 
us,  we  tremble  at,  or  rejoice  in  them.  This  makes 
men  think  on  heaven  so  insensibly,  because  the^ 
conceit  it  at  too  great  a  distance ;  they  look  on  it  as 
twenty,  thirty,  or  foj'ty  years  off.  How  much  bet- 
ter were  it  to  receive  "the  sentence  of  death  in  our- 
selves," and  to  look  on  eternity  as  near  at  hand  ! 
While  I  am  thinking,  and  writing  of  it,  it  hasteth 
near,  and  I  am  even  entering  into  it  before  I  am 
aware.  While  thou  art  reading  tliis,  whoever  thou 
art,  time  posteth  on,  and  thy  life  will  be  gone  "  as  a 
tale  that  is  told."  If  you  verily  believed  you  should 
die  to-morrow,  how  seriously  would  you  think  of 
heaven  to-night!  When  Samuel  had  told  Saul, 
"  To-morrow  shalt  thou  be  with  me ;"  this  struck 
him  to  the  heart.  And  if  Christ  should  say  to  a  be- 
lieving soul,  "  To-jnorrow  shalt  thou  be  with  me  ;" 
this  would  bring  him  in  spirit  to  heaven  beforehand. 
Do  but  ■  suppose  that  you  are  still  entering  into 
heaven,  and  it  will  greatly  help  you  more  seriously 
to  mind  it. 

4.  Let  thy  eternal  rest  be  the  subject  of  thy  frequent 
serious  discourse  ;  especially  with  those  that  can 
speak  from  their  hearts,  and  are  seasoned  them- 
selves with  a  heavenly  nature.  It  is  great  pity 
Christians  should  ever  meet  together,  without  some 
talk  of  tlieir  meeting  in  heaven,  or  of  the  way  to  it, 
before  they  part.  It  is  pity  so  much  time  is  spent 
in  vain  conversation,  and  useless  disputes,  and  not  a 
serious  word  of  heaven  among  them.  Methinks  we 
should  meet  together  on  purpose  to  warm  our  spirits 
with  discoursing  of  our  rest.  To  hear  a  Christian 
set  forth  that  blessed,  glorious  state,  with  hfe  and 
power,  from  the  promises  of  the  Gospel,  methinks, 
should  make  us  say,  "  Did  not  our  hearts  burn  with- 
in us,  while  he  opened  to  us  the  Scriptures  ?"  If  a 
Felix  will  tremble,  when  he  hears  his  judgment 
powerfully  represented,  why  should  not  the  believer 
be  revived,  when  he  hears  his  eternal  rest  described 
20 


234  HOW    TO    LEAD 

Wicked  men  can  be  delighted  in  talking  together 
of  tlieir  wickedness  ;  and  should  not  Christians  then 
be  delighted  in  talking  of  Christ ;  and  the  heirs  of 
heaven  in  talking  of  their  inheritance  ?  This  may 
make  our  hearts  revive,  as  it  did  Jacob's  to  hear  the 
message  that  called  him  to  Goshen,  and  to  see  the 
chariots  that  should  bring  him  to  Joseph.  O  that 
we  were  furnished  with  skill  and  resolution,  to  turn 
the  stream  of  men's  common  discourse  to  these 
more  subhme  and  precious  things  !  and,  when  men 
begin  to  talk  of  things  unprofitable,  that  we  could 
tell  how  to  put  in  a  word  for  heaven,  and  say,  as 
Peter  of  his  bodily  food,  "  Not  so,  for  I  have  never 
eaten  any  thing  that  is  common  or  unclean !"  O 
the  good  that  we  might  both  do  and  receive  by  tliis 
course  !  Had  it  not  been  to  deter  us  from  unprofit- 
able conversation,  Christ  would  not  have  talked  of 
our  "  giving  an  account  of  every  idle  word  in  the 
day  of  judgment."  Say  then,  as  the  Psalmist,  when 
you  are  in  company,  "  Let  my  tongue  cleave  to  the 
roof  of  my  mouth,  if  I  prefer  not  Jerusalem  above 
my  chief  joy."  Then  you  shall  find  it  true,  that  a 
"  wholesome  tongue  is  a  tree  of  life." 

5.  Endeavour,  in  every  duty,  to  raise  thy  affections 
nearer  to  heaven.  God's  end  in  the  institution  of  his 
ordinances  was,  that  they  should  be  as  so  many 
steps  to  advance  us  to  our  rest,  and  by  which,  in 
subordination  to  Christ,  we  might  daily  ascend  in 
our  affections.  Let  this  be  thy  end  in  using  them, 
and  doubtless  they  will  not  be  unsuccessful.  How 
have  you  been  rejoiced  by  a  few  lines  from  a  friend, 
when  you  could  not  see  him  face  to  face !  And 
may  we  not  have  intercourse  with  God  in  his  ordi- 
nances, though  our  pei*sons  be  yet  so  far  remote  ? 
May  not  our  spirits  rejoice  in  reading  those  fines, 
which  contain  our  legacy  and  charter  for  heaven  ? 
With  what  gladness  and  triumph  may  we  read  the 
expressions  of  divine  love,  and  hear  of  our  celestial 
country,  though  we  have  not  yet  the  happiness  to 
behold  it !  Men  that  are  separated  by  sea  and  land, 
can  by  letters  carry  on  great  and  gainful  trades : 


A    HEAVENLY    LIFE.  235 

and  may  not  a  Christian,  in  the  wise  improvement 
of  duties,  drive  on  this  happy  trade  for  rest?  Come, 
tlien,  renounce  formahty,  custom,  and  applause,  and 
kneel  down  in  secret  or  puhhc  prayer,  with  hope  to 
get  thy  heart  nearer  to  God  hefore  thou  risest  up. 
When  thou  openest  thy  Bible,  or  other  book,  hope 
to  meet  with  some  passage  of  divine  truth,  and  such 
blessing  of  the  Spirit  with  it,  as  will  give  thee  a 
fuller  taste  of  heaven.  When  thou  art  going  to  the 
house  of  God,  say,  "  I  hope  to  meet  with  somewhat 
from  God  to  raise  my  aftections,  before  I  return  ;  I 
hope  the  Spirit  will  give  me  the  meeting,  and  sweet- 
en my  heart  with  those  celestial  delights ;  I  hope 
Christ  will  '  aj)i)ear  to  me  in  that  way,  and  shine 
about  me  with  light  from  heaven  ;'  let  me  hear  his 
instructing  and  reviving  voice,  and  cause  the  scales 
to  fall  from  my  eyes,  that  I  may  see  more  of  that 
glory  than  I  ever  yet  saw.  I  hope,  before  I  return, 
my  Lord  will  bring  my  heart  within  the  view  of 
rest,  and  set  it  before  his  Father's  presence,  that  I 
may  return  as  '  the  shepherds'  from  the  heavenly 
vision,  '  glorifying  and  praising  God,  for  all  the 
things  I  have  heard  and  seen.'  "  When  the  Indians 
fii'st  saw  that  the  English  could  converse  together 
by  letters,  they  thought  there  was  some  spirit  en- 
closed in  them.  So  would  by-standers  admire,  when 
Christians  have  communion  with  God  in  duties, 
what  there  is  in  those  Scriptures,  in  that  sermon,  in 
tliis  prayer,  that  fills  their  hearts  so  full  of  joy,  and 
so  transports  them  above  themselves.  Certainly 
God  would  not  fail  us  in  our  duties,  if  we  did  not 
fail  ourselves.  Remember,  therefore,  always  to  pray 
for  your  minister,  that  God  would  put  some  divine 
message  into  his  mouth,  which  may  leave  a  heavenly 
relish  upon  your  spirit. 

6.  Improve  everij  ohjed  and  every  event,  to  mind  thy 
soul  of  its  approaching  rest.  As  all  providences 
and  creatures  are  means  to  our  rest,  so  they  point 
us  to  that  as  their  end.  God's  sweetest  dealings 
with  us  at  the  present  would  not  be  half  so  sweet 
as  they  are,  if  they  did  not  intimate  some  further 


23G  HOW    TO    LEAD 

sweetness.  Thou  takest  but  the  bare  earnest,  and 
overiookest  the  main  sum,  when  thou  receivest  thy 
mercies,  and  forgettest  thy  crown.  O  that  Chris- 
tians w^ere  skilful  in  this  art !  You  can  open  your 
Bibles  :  learn  to  open  the  volumes  of  creation  and 
providence,  to  read  there  also  of  God  and  glory. 
Thus  we  might  have  a  fuller  taste  of  Christ  and 
heaven  in  every  common  meal,  than  m.ost  men  have 
in  a  sacrament.  If  thou  prosper  in  the  world,  let  it 
make  thee  more  sensible  of  thy  perpetual  pros})erity. 
If  thou  art  weary  with  labour,  let  it  make  the 
thoughts  of  thy  eternal  rest  more  sweet.  If  thmgs 
go  cross,  let  thy  desires  be  more  earnest  to  have 
sorrows  and  sufferings  for  ever  cease.  Is  thy  body 
refreshed  with  food  or  sleep  ?  remember  the  incon- 
ceivable refreshment  with  Christ.  Dost  thou  hear 
any  good  news  ?  remember  what  glad  tidings  it  will 
be  to  hear  the  trump  of  God,  and  the  applauding 
sentence  of  Christ.  Ai*t  thou  delighted  with  the 
society  of  the  saints  ?  remember  what  the  perfect 
society  in  heaven  will  be.  Is  God  connnunicating 
himself  to  thy  spirit  ?  remember  the  time  of  thy 
highest  advancement,  when  both  thy  communion 
and  joy  shall  be  full.  Dost  thou  hear  the  raging 
noise  of  the  wicked,  and  the  confusions  of  the 
world  ?  think  of  the  blessed  harmony  in  heaven. 
Dost  thou  hear  the  tempest  of  war  ?  remember  the 
day,  when  thou  shalt  be  in  perfect  peace,  under  the 
wings  of  the  Prince  of  peace  for  ever.  Thus,  every 
condition,  and  creature,  aftbrds  us  advantages  for  a 
heavenly  life,  if  we  had  but  hearts  to  improve  them. 
7.  Be  much  in  the  angelical  ivork  of  praise.  The 
more  heavenly  the  employment,  the  more  it  will 
make  the  spirit  heavenly.  Praising  God  is  the  work 
of  angels  and  saints  in  heaven,  and  will  be  our  own 
everlasting  work ;  and  if  we  were  more  in  it  now, 
we  should  be  liker  to  what  we  shall  be  then.  As 
desire,  faith,  and  hope,  are  of  shorter  continuance 
than  love  and  joy,  so  also  preaching,  prayer,  and 
sacraments,  and  all  means  for  expressing  and  con- 
firming our  faith  and  hope,  shall  cease,  when  our 


A    HEAVENLY   LIFE.  237 

triumpliant  expressions  of  love  and  joy  shall  abide 
for  ever.  The  liveliest  emblem  of  heaven  that  I 
know  upon  earth,  is,  when  the  people  of  Got),  in 
the  deep  sense  of  his  excellency  and  bounty,  from 
hearts  abounding  with  love  and  joy,  join  together, 
both  in  heart  and  voice,  in  the  cheerful  and  melo- 
dious singmg  of  his  praises.  These  delights,  like 
the  testimony  of  the  Spirit,  witness  themselves  to 
be  of  God,  and  bring  the  evidences  of  their  heavenly 
parentage  along  with  them. 

Little  do  we  know  how  we  wrong  ourselves  by 
shutting  out  of  our  prayers  the  praises  of  God,  or 
allowing  them  so  narrow  a  room  as  we  usually  do, 
while  we  are  copious  enough  in  our  confessions  and 
petitions.  Reader,  I  entreat  thee,  remember  this, 
let  praises  have  a  larger  room  in  thy  duties ;  keep 
matter  ready  at  hand  to  feed  thy  praise,  as  well  as 
matter  for  confession  and  petition.  To  this  end, 
study  the  excellencies  and  goodness  of  the  Lord,  as 
frequently  as  thy  own  wants  and  unwort]iiness;  the 
mercies  thou  hast  received,  and  those  which  are 
promised  as  often  as  the  sins  thou  hast  committed. 
"  Praise  is  comely  for  the  upright.  Whoso  ofFereth 
praise,  glorifieth  God.  Praise  ye  the  Lord,  for  the 
Lord  is  good  ;  sing  praises  unto  his  name,  for  it  is 
pleasant.  Let  us  offer  the  sacrifice  of  praise  to  God 
continually,  that  is,  the  fruit  of  our  lips,  giving  thanks 
to  his  name."  Had  not  David  a  most  heavenly 
spirit,  who  was  so  much  in  this  heavenly  work  ? 
Doth  it  not  sometimes  raise  our  hearts,  when  we 
only  read  the  song  of  Moses,  and  the  psalms  of 
David  ?  Ilow  much  more  would  it  raise  and  refresh 
us,  to  be  skilful  and  frequent  in  the  work  ourselves ! 
O  the  madness  of  youth,  that  lay  out  their  vigour 
of  body  and  mind  upon  vain  delights  and  fleshly 
lusts,  which  is  so  fit  for  the  noblest  work  of  man! 
And  O  the  sinful  folly  of  many  of  the  saints,  who 
drench  then-  spirits  in  continual  sadness,  and  waste 
their  days  in  complaints  and  groans,  and  so  make 
themselves,  both  in  body  and  mind,  unfit  for  this 
sweet  and  heavenly  work  !    Instead  of  joining  with 


238  HOW    TO    LEAD 

the  people  of  God  in  his  praises,  they  are  question- 
ing their  worthiness,  and  studying  their  miseries, 
and  so  rob  God  of  his  glory,  ancl  themselves  of  their 
consolation.  But  the  greatest  destroyer  of  our  com- 
fort in  this  duty,  is  our  taking  up  with  the  tune  and 
melody,  and  suffering  tlie  heart  to  be  idle,  which 
ought  to  perform  the  princij^al  i)art  of  the  work, 
and  use  the  melody  to  revive  and  exhilarate  itself. 

8.  Ever  keep  thy  soul  possessed  tvith  believing 
thoughts  of  the  infinite  love  of  God.  Love  is  the 
attractive  of  love.  Few  so  vile,  but  will  love  those 
that  love  them.  No  doubt  it  is  the  death  of  our 
heavenly  life  to  have  hard  thoughts  of  God,  to  con- 
ceive of  him  as  one  that  would  rather  damn  than 
save  us.  This  is  to  put  the  blessed  God  into  the 
similitude  of  Satan.  When  our  ignorance  and  un- 
belief have  drawn  the  most  deformed  picture  of 
God  in  our  imaginations,  then  we  complain  that  we 
cannot  love  him,  nor  delight  in  him.  This  is  the 
case  of  many  thousand  Christians.  Alas,  that  we 
should  thus  blaspheme  God,  and  blast  our  own  joys! 
Scripture  assures  us,  that  "  God  is  love  ;  that  fury  is 
not  in  him  ;  that  he  hath  no  pleasure  in  the  death  of 
the  wicked,  but  that  the  wicked  turn  from  his  way 
and  live."  Much  more  hath  he  testified  his  love  to 
his  chosen,  and  his  full  resolution  to  save  them.  O 
that  we  could  always  think  of  God  as  we  do  of  a 
friend  ;  as  of  one  that  unfeignedly  loves  us,  even 
more  than  we  do  ourselves  ;  whose  very  heart  is  set 
upon  us  to  do  us  good,  and  hath  therefore  provided 
for  us  an  everlasting  dwelling  with  himself!  it  would 
not  then  be  so  hard  to  have  our  hearts  ever  with 
him  !  Where  we  love  most  heartily,  we  shall  think 
most  sweetly  and  most  freely.  I  fear  most  Chris- 
tians think  higher  of  the  love  of  a  hearty  friend  than 
of  the  love  of  God  ;  and  what  wonder,  then,  if  they 
love  their  friends  better  than  God,  and  trust  them 
more  confidently  than  God,  and  had  rather  live  with 
them  than  with  God. 

9.  Carefully  ohsei've  and  chensh  the  motions  of  the 
Spirit  of  God.     If  ever  thy  soul  get  above  this  earth. 


A    HEAVENLY    LIFE.  239 

and  get  acquainted  with  this  heavenly  hfe,  the  Spirit 
of  God  must  be  to  thee  as  the  chariot  to  Ehjah  ; 
yea,  the  very  hving  principle  by  which  thou  must 
move  and  ascend.  O,  then,  grieve  not  thy  guide, 
quench  not  thy  life,  knock  not  off  thy  chariot  wheels ! 
You  httle  think  how  much  the  life  of  all  your  graces, 
and  the  happiness  of  your  souls,  depend  upon  your 
ready  and  cordial  obedience  to  the  Spirit.  When 
tlie  Spirit  urges  thee  to  secret  prayer,  or  forbids  thee 
tliy  transgressions  ;  or  points  out  to  thee  the  way  in 
which  thou  shouldst  go  ;  and  thou  wilt  not  regard, 
no  wonder  if  heaven  and  thy  soul  be  strange.  If 
tliou  wilt  not  follow  the  Spirit,  while  it  would  draw 
thee  to  Christ  and  thy  duty ;  how  should  it  lead  thee 
to  heaven,  and  bring  thy  heart  into  the  presence  of 
God  ?  What  supernatural  help,  what  bold  access, 
shall  the  soul  find  in  its  approaches  to  the  Almighty, 
tliat  constantly  obeys  the  Spirit  ?  And  how  back- 
ward, how  dull,  how  ashamed,  will  he  be  in  these 
addresses,  who  hath  often  broke  away  from  the 
Spirit  that  would  have  guided  him  !  Christian 
reader,  dost  thou  not  feel  sometimes  a  strong  im- 
pression to  retire  from  the  world,  and  draw  near  to 
God  ?  Do  not  disobey,  but  take  the  offer,  and  hoist 
up  thy  sails  while  this  blessed  gale  may  be  had. 
The  more  of  the  Spirit  we  resist,  the  deeper  will  it 
wound ;  and  the  more  we  obey,  the  speedier  will  be 
our  pace. 

10.  I  advise  thee,  as  a  further  help  to  this  heavenly 
life,  neglect  not  the  due  care  of  thy  hodily  health.  Thy 
body  is  a  useful  servant,  if  thou  give  it  its  due,  and 
no  more  than  its  due  ;  but  it  is  a  most  devouring 
tyrant,  if  thou  suffer  it  to  have  what  it  unreasonably 
desires ;  and  it  is  as  a  blunted  knife,  if  thou  unjustly 
deny  it  what  is  necessary  to  its  support.  When  we 
consider  how  frequently  men  offend  on  both  ex- 
tremes, and  how  few  use  their  bodies  aright,  we 
cannot  wonder  if  they  be  much  hindered  in  their 
converse  with  heaven.  Most  men  are  slaves  to  their 
appetite,  and  can  scarce  deny  any  thing  to  the 
flesh,  and  are  therefore  wilhngly  carried  by  it  to 


240  THE    NATURE    OF 

their  sports,  or  profits,  or  vain  companions,  when 
they  should  raise  their  minds  to  God  and  heaven. 
As  you  ]ove  your  souls,  "make  not  provision  for  the 
flesh,  to  fulfil  the  lusts  thereof;"  but  remember,  "to 
be  carnally  minded  is  death ;  because  the  carnal 
mind  is  enmity  against  God,  for  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be.  So,  then, 
they  that  are  in  the  flesh  cannot  please  God.  There- 
fore, brethren,  we  are  debtors,  not  to  the  flesh,  to 
five  after  the  flesh.  For  if  ye  live  after  the  flesh,  ye 
sliall  die  ;  but  if  ye  through  the  Spirit  do  mortify 
the  deeds  of  the  body,  ye  shall  five."  There  are  a 
few  w  ho  much  hinder  their  heavenly  joy  by  deny- 
ing the  body  its  necessaries,  and  so  making  it  unable 
to  serve  them  :  if  such  wronged  their  flesh  only,  it 
would  be  no  great  matter ;  but  they  wrong  their 
souls  also ;  as  he  that  spoils  the  house  injures  the 
inhabitants.  When  the  body  is  sick,  and  the  spirits 
languish,  how  heavily  do  we  move  in  the  thoughts 
and  joys  of  heaven  ! 


CHAPTER  XIII. 

The  JVature  of  heavenly   Contemplation  ;  with  the 
Timej  Place,  and  Temper ,  fittest  for  it. 

I.  The  duty  of  heavenly  contemplation  is  recommended  and  defined. 
The  definition  is  illustrated.  I.  The  time  fittest  for  it  is  repre- 
sented, as,  1.  stated  ;  ii.  freiiiient ;  3.  seasonable  every  day,  particu- 
larly every  Lord's  day,  Imt  more  especially  when  our  liearts  are 
warmed  with  a  sense  of  divine  things  ;  or  when  wo  arc  afflicted  or 
tempted  ;  or  wjieu  we  are  near  death.  II.  The  fittest  j)lace  for  it. 
III.  The  fittest  temper  for  it  is,  1.  when  our  minds  are  most  clear 
of  the  worldj  2.  and  most  solemn  and  serious. 

1.  Once  more  I  entreat  thee,  reader,  as  thou 
makest  conscience  of  a  revealed  duty,  and  darest 
not  wilfully  resist  the  Spirit ;  as  thou  valuest  the 
high  delights  of  a  saint,  and  the  soul-ravishing  ex- 
ercise of  heavenly  contemplation ;  tliat  thou  dill- 


HEAVENLY    CONTEMPLATION.  241 

gently  study,  and  speedily  and  faithfully  practise, 
tJie  following  directions.  Ilj  by  this  means,  tliou 
dost  not  fnid  an  increase  of  all  thy  graces,  and  dost 
not  grow  beyond  the  stature  of  common  Christians, 
and  art  not  made  more  serviceable  in  thy  place,  and 
more  i)recious  in  the  eyes  of  all  discerning  persons  ; 
if  thy  soul  enjoy  not  more  cotnmmiion  with  God, 
and  thy  life  be  not  fuller  of  conifbrr,  and  hast  it  not 
readier  by  thee  at  a  dying  hour ;  then  cast  away 
these  directions,  and  exclahn  against  me  for  ever  as 
a  deceiver. 

The  duty  which  I  press  upon  thee  so  earnestly, 
and  in  the  practice  of  which  I  am  now  to  direct 
thee,  is,  "  The  set  and  solemn  acting  of  all  the  pow- 
ers of  thy  soul  in  meditation  upon  thy  everlasting 
rest.  More  I'ully  to  ex])Iain  the  nature  of  this  duty, 
I  v/ill  here  illustrate  a  little  the  description  itself — 
then  point  out  the  fittest  time,  i)lace,  and  temper  of 
mind  for  it. 

It  is  not  imj)roper  to  illustrate  a  little  the  manner 
in  which  we  have  described  this  duty  of  meditation, 
or  the  considering,  and  contemplating  of  spiritual 
things.  It  is  confessed  to  be  a  duty  by  all,  but  prac- 
tically denied  by  most.  Many,  that  make  conscience 
of  other  duties,  easily  neglect  this.  They  are  trou- 
bled if  they  omit  a  sermon,  a  fast,  or  a  prayer,  in 
public  or  private  ;  yet  were  never  troubled  that  they 
have  omitted  meditation,  perhaps  all  their  lifetime 
to  this  very  day  ;  though  it  be  that  duty,  by  which 
all  other  duties  are  improved,  and  by  whicli  the 
soul  digesteth  truths  for  its  nourishment  and  com- 
fort. It  was  God's  command  to  Joshua,  "  This 
book  of  the  law  shall  not  depart  out  of  thy  mouth, 
but  thou  shalt  meditate  therein  day  and  night,  that 
tliou  mayest  observe  to  do  according  to  all  that  is 
written  therein."  As  digestion  turns  food  into  cliyle 
and  blood,  for  vigorous  health,  so  meditation  turns 
the  truths  received  and  remembered  into  warm 
affection,  firm  resolution,  and  holy  conversation. 

This  meditation  is  the  acting  of  all  the  powers  of 
the  soul.  It  is  the  work  of  the  living,  and  not  of  the 
21 


242  THE  NATURE  OF 

dead.  It  is  a  work  of  all  otliers  the  most  spiritual 
and  sublime,  and  therefore  not  to  be  well  performed 
by  a  heart  that  is  merely  carnal  and  earthly.  They 
must  necessarily  have  some  relation  to  heaven,  be- 
fore they  can  familiarly  converse  there.  I  suppose 
them  to  be  such  as  have  a  title  to  rest,  when  I  per- 
suade them  to  rejoice  in  the  meditations  of  rest. 
And  supposing  thee  to  be  a  Christian,  I  am  now 
exhorting  thee  to  be  an  active  Christian.  And  it  is 
tJie  work  of  the  soul  I  am  setting  thee  to,  for  bodily 
exercise  doth  here  profit  but  little.  And  it  must 
have  all  the  powers  of  the  soul  to  distinguish  it  from 
the  common  meditation  of  students  ;  for  the  under- 
standing is  not  the  whole  soul,  and  therefore  cannot 
do  the  whole  work.  As  in  the  body,  the  stomach 
must  turn  the  food  into  chyle,  and  prepare  for  the 
Uver,  the  liver  and  spleen  turn  it  into  blood,  and 
prepare  for  the  heart  and  brain  ;  so  in  the  soul,  the 
unclerstanding  must  take  in  truths,  and  prepare 
them  for  the  will,  and  that  for  the  aflfections.  Christ 
and  heaven  have  various  excellencies,  and  therefore 
God  hath  formed  the  soul  with  different  powers  for 
apprehending  those  excellencies.  What  the  better 
had  we  been  for  odoriferous  flowers,  if  we  had  no 
smell  ?  or  what  good  would  language  or  music  have 
done  us,  if  we  could  not  hear  ?  or  what  pleasure 
should  we  have  found  in  meats  and  drinks,  without 
the  sense  of  taste  ?  So  what  good  could  all  the 
glory  of  heaven  have  done  us,  or  what  pleasure 
should  we  have  had  in  the  perfection  of  God  him- 
self, if  we  had  been  without  the  aifections  of  love 
and  joy  ?  And  what  strength  or  sweetness  canst 
thou  possibly  receive  by  thy  meditations  on  eternity, 
while  thou  dost  not  exercise  those  aflfections  of  the 
soul,  by  which  thou  must  be  sensible  of  this  sweet- 
ness and  strength  ?  It  is  the  mistake  of  Christians 
to  think  that  meditation  is  only  the  work  of  the  un- 
derstanding and  memory ;  when  evei-y  school-boy 
ran  do  this,  or  persons  that  hate  the  things  which 
they  think  on.  So  that  you  see  there  is  more  to  be 
tlone,  than  barely  to  remember  and  think  of  heaven. 


HEAVENLY  CONTEMPLATION.  243 

As  some  labours  not  only  stir  a  hand,  or  a  foot,  but 
exercise  the  whole  body ;  so  doth  meditation  the 
whole  soul.  As  the  affections  of  sinners  are  set  on 
the  world,  are  turned  to  idols,  and  fallen  from  God, 
as  well  as  their  understanding ;  so  must  their  affec- 
tions be  reduced  to  God,  as  well  as  the  understand- 
ing ;  and  as  their  whole  soul  was  filled  with  sin 
before,  so  the  whole  must  be  filled  with  God  now. 
See  David's  description  of  the  blessed  man :  "  His 
delight  is  in  the  law  of  the  Lord,  and  in  his  law  doth 
he  meditate  day  and  night." 

This  meditation  is  set  and  solemn.  As  there  is 
solemn  prayer,  when  we  set  ourselves  wholly  to 
that  duty  ;  and  ejaculatory  prayer,  when,  in  the 
midst  of  other  business,  we  send  up  some  short  re- 
quest to  God  ;  so  also  there  is  solemn  meditation, 
when  we  ap})]y  ourselves  wholly  to  that  work  ;  and 
transient  meditation,  when,  in  the  midst  of  other 
business,  we  have  some  good  thoughts  of  God  in 
our  minds.  And  as  solemn  prayer  is  either  set,  in 
a  constant  course  of  duty,  or  occasional,  at  an  ex- 
traordinary season ;  so  also  is  meditation.  Now, 
though  I  would  persuade  you  to  that  meditation 
which  is  mixed  with  your  common  labours,  and  also 
that  which  special  occasions  direct  you  to ;  yet  I 
would  have  you  likewise  make  it  a  constant  stand- 
ing duty,  as  you  do  by  hearing,  praying,  and  reading 
the  Scriptures ;  and  no  more  intermix  other  matters 
with  it,  than  you  would  with  prayer,  or  other  stated 
solemnities. 

This  meditation  is  upon  thy  everlasting  rest.  I 
would  not  have  you  cast  off  your  other  meditations ;  - 
but  surely  as  heaven  hath  the  pre-eminence  in  per- 
fection, it  should  have  it  also  in  our  meditation. 
That  which  will  make  us  most  happy  when  we 
possess  it,  will  make  us  most  joyful  when  we  med- 
itate upon  it.  Other  meditations  are  as  numerous 
£is  there  are  lines  in  the  Scripture,  or  creatures  in 
the  universe,  or  particular  providences  in  the  gov- 
ernment of  the  world.  But  this  is  a  walk  to  Mount 
Sion  ;  from  the  kingdoms  of  this  world  to  the  king- 


244  THE  NATURE  OF 

dom  of  saints  ;  from  earth  to  heaven  ;  from  time  to 
eternity :  it  is  walking  upon  sun,  moon  and  stars, 
in  the  garden  and  paradise  of  God.  It  may  seem 
i'iiv  off;  but  spirits  are  quick  ;  whether  in  the  body 
or  out  of  the  body,  their  motion  is  swift.  You  need 
'  not  fear,  hke  the  men  of  the  world,  lest  these  thoughts 
should  make  you  mad.  It  is  heaven,  and  not  liell, 
that  I  persuade  you  to  walk  in.  It  is  joy,  and  not 
sorrow,  that  I  persuade  you  to  exercise.  I  urge 
you  to  look  on  no  deformed  objects,  but  only  upon 
the  ravishing  glory  of  saints,  and  the  unspeakable 
excellencies  of  the  God  of  glory,  and  the  beams  that 
stream  from  the  face  of  his  Son.  Will  it  distract 
a  man  to  think  of  his  only  happiness  ?  Will  it  dis- 
tract the  miserable  to  think  of  mercy,  or  the  prison- 
er to  foresee  deliverance,  or  the  poor  to  tiiink  of  ap- 
proaching riches  and  honour  ?  Methinks  it  should 
lather  make  a  man  mad,  to  think  of  living  in  a 
world  ef  wo,  and  abiding  in  poverty  and  sickness, 
among  the  i*age  of  wicked  men,  than  to  think  of  liv- 
ing with  Ghrist  in  bliss.  "But  wisdom  is  justified 
of  all  her  children."  Knowledge  hath  no  enemy 
but  the  ignorant.  This  heavenly  course  was  never 
spoken  against  by  any  but  those  that  never  knew  it, 
or  never  used  it.  I  fear  more  the  neglect  of  men 
that  approve  it,  than  the  opposition  or  arguments  of 
any  against  it. 

First.  As  to  the  fittest  time  for  this  heavenly  con- 
templation, let  me  only  advise,  that  it  be, — stated — 
frequent — and  seasonable. 

1.  Give  it  a  staled  time.  If  thou  suit  thy  time 
to  the  advantage  of  the  work,  without  placing  any 
religion  in  the  time  itself,  thou  hast  no  need  to  fear 
superstition.  Stated  time  is  a  hedge  to  duty,  and 
defends  it  against  many  temptations  to  omission. 
Some  have  not  their  time  at  command,  and  there- 
fore cannot  set  their  hours  ;  and  many  are  so  poor, 
that  the  necessities  of  their  families  deny  them 
this  freedom ;  such  persons  should  be  watchful  to 
redeem  time  as  much  as  they  can,  and  take  their 
vacant  opportunities  as  they  fall,  and  especially  join 


HEAVENLY  CONTEMPLATION.  245 

meditation  and  prayer,  as  much  as  they  can,  with 
the  labours  of  tlieir  callings.  Yet  those  that  have 
more  time  to  spare  from  their  worldly  necessities, 
and  are  masters  of  their  time,  I  still  advise  to  keej> 
tliis  duty  to  a  stated  time.  And  indeed,  if  every 
work  of  the  day  iiad  its  appointed  time,  we  should 
be  better  skilled,  both  in  redeeming  time  and  in 
performing  duty. 

2.  Let  it  be  frequent  as  well  as  stated.  How  oft 
it  should  be,  I  cannot  determine,  because  men's  cir- 
cumstances differ.  But,  in  general.  Scripture  re- 
quires it  to  be  frequent,  when  it  mentions  meditating 
day  and  night.  For  those,  therefore,  who  can  con- 
veniently omit  other  business,  I  advise,  that  it  be 
once  a  day  at  least.  Frequency  in  heavenly  con- 
templation is  particularly  important. 

To  prevent  a  shyness  between  God  and  thy  soul. 
Frequent  society  breeds  familiarity,  and  familiarity 
increases  love  and  delight,  and  makes  us  bold  in 
our  addresses.  The  chief  end  of  this  duty  is,  to 
liave  acquaintance  and  fellowship  with  God  ;  and 
tliereforc,  if  thou  come  but  seldom  to  it,  thou  wilt 
keep  thyself  a  stranger  still.  When  a  man  feels  his 
need  of  God,  and  must  seek  his  help  in  a  time  of 
necessity,  then  it  is  great  encouragement  to  go  to  a 
God  we  know  and  are  acquainted  with.  "  O  I" 
saith  the  heavenly  Christian,  "  I  know  both  whither 
I  go,  and  to  whom.  I  have  gone  this  way  many  a 
time  before  now.  It  is  the  same  God  that  I  daily 
converse  with,  and  the  way  has  been  my  dail}'^  walk. 
God  knows  me  well  enough,  and  I  have  some  know- 
ledge of  him."  On  the  other  side,  what  a  horror 
and  discouragement  will  it  be  to  the  soul,  when  it 
is  forced  to  fly  to  God  in  straits,  to  think,  "  Alas !  I 
know  not  whither  to  go.  I  never  went  the  way 
before.  I  have  no  acquaintance  at  the  court  of 
heaven.  My  soul  knows  not  that  God  tliat  I  must 
speak  to,  and  I  fear  he  will  not  know  my  soul." 
But  especially  when  we  come  to  die,  and  must  imme- 
diately appear  before  this  God,  and  expect  to  enter 
into  his  eternal  rest,  then  the  difference  will  plainly 


246  THE  NATURE  OF 

appear ;  then  what  a  joy  will  it  be  to  think,  "  I  am 
going  to  the  place  that  I  daily  conversed  in  ;  to  the 
place  from  whence  I  tasted  such  frequent  delights  ; 
to  that  God  whom  I  have  met  in  my  meditation  so 
often.  My  heart  hatii  l)een  at  heaven  before  now, 
and  hath  often  tasted  its  reviving  sweetness ;  and  if 
my  eyes  were  so  enlightened,  and  my  s})irits  so  re- 
freshed, when  I  had  but  a  taste,  what  will  it  be 
when  I  shall  feed  on  it  freely  ?"  On  the  contrary, 
what  a  terror  will  it  be  to  think,  "I  must  die,  and 
go  I  know  not  whither ;  from  a  place  where  I  am 
acquainted,  to  a  place  where  I  have  no  famiharity 
or  knowledge  !"  It  is  an  inexpressible  horror  to 
a  dying  man  to  have  sti-ange  thoughts  of  God 
and  heaven.  I  am  persuaded  the  neglect  of  this 
dut}''  so  commonly  makes  death,  even  to  godly 
men,  unwelcome  and  uncomfortable.  Therefore 
I  persuade  to  frequency  in  this  duty.  And  as 
jt  will  prevent  shyness  between  thee  and  God,  so 
also, 

It  will  prevent  uuskilfulness  in  the  duty  itself. 
How  awkwardly  do  men  set  their  hands  to  a  work 
they  are  seldom  employed  in  !  Whereas,  frequency 
will  habituate  thy  heart  to  the  work,  and  make 
it  more  easy  and  delightful.  The  hill  which  made 
tliee  pant  and  blow  at  first  going  up,  thou  mayst 
easily  run  up,  when  thou  art  once  accustomed 
to  it. 

Thou  wilt  also  prevent  the  loss  of  that  heat  and 
life  thou  hast  obtained.  If  thou  eat  but  once  in 
two  or  three  days,  thou  wilt  lose  thy  strength  as 
fast  as  it  comes.  If  in  holy  meditation  thou  get 
near  to  Christ,  and  warm  thy  heart  with  the  fire  of 
love,  and  then  come  but  seldom,  thy  former  coldness 
will  soon  return  ;  especially  as  the  work  is  so  spirit- 
ual, and  against  the  bent  of  depraved  nature.  It 
is  true,  the  intermixing  of  other  duties,  especially 
secret  prayer,  may  do  much  to  the  keeping  thy 
heart  above ;  but  meditation  is  the  life  of  most  other 
duties,  and  the  view  of  heaven  is  the  life  of  medi- 
tation. 


HEAVENLY  CONTEMPLATION.  247 

3.  Choose  also  the  most  seasonable  time.  All 
things  are  beautiful  and  excellent  in  their  season. 
Unseasoiiabieness  may  lose  the  fruit  of  thy  labour, 
may  raise  difficulties  in  the  work,  and  may  turn  a 
duty  to  a  sin.  The  same  hour  may  be  seasonable 
to  one,  and  unseasonable  to  another.  Servants  and 
labourers  must  take  that  season  which  their  business 
can  best  afibrd  ;  either  while  at  work,  or  in  travel- 
ling, or  when  they  lie  awake  in  the  night.  Such  as 
can  choose  what  time  of  the  day  they  will,  should 
observe  when  they  find  their  spirits  most  active  and 
fit  for  contemplation,  and  fix  upon  that  as  the  stated 
time.  I  have  always  found  that  the  fittest  time  for 
myself  is  the  evening,  fioni  sunsetting  to  the  twi- 
light. I  the  rather  mention  this,  because  it  was  the 
experience  of  a  better  and  wiser  man  ;  for  it  is 
ex}}ressly  said,  "  Isaac  went  out  to  meditate  in  the 
field  at  the  eventide."  The  Lord's  day  is  exceeding 
seasonable  for  this  exercise.  When  should  we  more 
seasonably  contemplate  our  rest,  than  on  that  day 
of  rest  wnich  typifies  it  to  us  ?  It  being  a  day  appro- 
priated to  spu'itual  duties,  methinks  we  should  never 
exclude  this  duty,  which  is  so  eminently  spirituaL 
I  verily  think  this  is  the  chief  work  of  a  Christian; 
Sabbath,  and  most  agreeable  to  the  design  of  its 
positive  institution.  What  fitter  time  to  converse 
with  our  Lord,  than  on  tlie  Lord's  day  ?  What 
fitter  day  to  ascend  to  heaven,  than  that  on  which 
he  arose  from  earth,  and  fully  triumphed  over  death 
and  hell  ?  The  fittest  temper  for  a  true  Christian 
is,  like  John,  to  "  be  in  the  spirit  on  the  Lord's  day." 
And  what  can  bring  us  to  this  joy  in  the  Spirit,  but 
the  spiritual  beholding  of  our  approaching  glory  ? 
Take  notice  of  this,  you  that  spend  the  Lord's  day 
only  in  public  worship ;  your  allowing  no  time  to 
private  duty,  and  therefore  neglecting  this  sj)iritual 
duty  of  meditation,  is  very  hurtful  to  your  souls. 
You,  also,  that  have  time  on  the  Lord's  day  for  idle- 
ness and  vain  discourse,  were  you  but  acquainted 
with  this  duty  of  contemplation,  you  would  need  no 
other  pastime ;  you  would  thinic  the  longest  day 


248  Tin:  nature  of 

short  enough,  and  be  sorry  that  tlie  night  had  short- 
ened your  j)leasurc.  Christians,  let  heaven  have 
more  share  in  your  Sabbaths,  where  you  must  short- 
ly keep  your  cvedasting  Sabbath.  Use  your  Sab- 
baths as  steps  to  glory,  till  you  have  passed  them  ' 
all,  and  arc  tliere  arrived.  Especially  you  that  are 
poor,  and  cannot  take  time  in  the  week  as  you  de- 
sire, see  that  you  well  improve  tliis  day ;  as  your 
bodies  rest  from  their  labours,  let  your  spirits  seek 
after  rest  from  God. 

Besides  the  constant  seasonableness  of  every  day, 
and  particularly  every  Lord's  day,  there  are  also 
more  peculiar  seasons  for  heavenly  contemplation. 
As  for  instance : 

When  God  hath  more  abundantly  warmed  thy 
s})irit  with  fire  from  above,  then  thou  mayst  soar 
with  greater  freedom.  A  little  labour  will  set  thy 
heart  a-going  at  such  a  time  as  this ;  whereas  at 
another  time  thou  mayst  take  pains  to  little  pur- 
pose. Observe  the  gales  of  the  Spirit,  and  how  the 
Spirit  of  Christ  dotli  move  thy  spirit.  "  Without 
Christ  we  can  do  nothing ;"  and  therefore  let  us  be 
doing  while  he  is  doing ;  and  be  sure  not  to  be  out 
of  the  way,  nor  asleep,  when  he  comes.  When  the 
Spirit  finds  thy  heart,  like  Peter,  in  prison,  and  in 
irons,  and  smites  thee,  and  says,  "  Arise  up  quickly, 
and  follow  me,"  be  sure  thou  then  arise,  and  follow, 
and  thou  shalt  find  thy  chains  fall  ofl^",  and  all  doors 
will  o})en,  and  thou  wilt  be  at  heaven  before  thou 
art  aware. 

Another  pecvdiar  season  for  this  duty  is,  when 
thou  art  in  a  suffering,  distressed,  or  tempted  state. 
When  should  we  take  our  cordials,  but  in  time  of 
fainting  ?  When  is  it  more  seasonable  to  walk  to 
heaven,  than  when  we  know  not  in  what  corner  of 
earth  to  live  with  comfort  ?  Or  when  should  oui 
thoughts  converse  more  above,  than  when  they 
have  nothing  but  grief  below  .^  Where  should 
Noah's  dove  be  but  in  the  ark,  when  the  waters 
cover  all  the  earth,  and  she  cannot  find  rest  for  the 
sole  of  her  foot  ?  What  should  we  think  on,  but  our 


HEAVENLY    CONTEMPLATION.  249 

Father's  house,  Avhen  we  liave  not  even  tlie  husks 
of  the  world  to  feed  upon  ?  Surely  God  sends  thy 
ulflictions  to  this  very  ])urpose.  Happy  art  thou, 
l)oor  man,  if  thou  make  this  use  of  thy  poverty ! 
and  thou  tliat  art  sick,  if  thou  so  improve  thy  sick- 
liess  !  It  is  seasonable  to  go  to  the  promised  land, 
when  our  burdens  are  increased  in  Egypt,  and  our 
straits  in  the  wilderness.  Reader,  if  thou  knewest 
^vhat  a  cordial  to  thy  griefs  the  serious  views  of 
glory  are,  thou  wouldst  less  fear  these  harmless 
troubles,  and  more  use  that  preserving,  reviving 
remedy.  "  In  the  multitude  of  my  troubled  thoughts 
within  me,"  saith  David,  "  thy  comforts  delight  my 
soul."  "  I  reckon,"  saith  Paul,  "  that  the  sutiermgs 
of  tliis  present  time  are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  in  us."  "  For 
which  cause  we  faint  not,  but  though  our  outward 
man  perish,  yet  the  hiward  man  is  renewed  day  by 
day.  For  our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  giory,  while  we  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are 
not  seen  ;  for  the  things  which  are  seen  are  tempo- 
ral ;  but  the  things  m  hich  are  not  seen  are  eternal." 
And  another  season  pecuHarly  fit  for  this  heavenly 
duty  is,  when  the  messengers  of  God  summon  us  to 
die.  When  should  we  more  frequently  sweeten  our 
."^ouls  with  the  believing  thoughts  of  another  life, 
than  when  we  find  that  this  is  almost  ended  ?  No 
jnen  have  greater  need  of  sup[)orting  joys,  than 
dying  men ;  and  those  joys  nuist  be  fetched  from 
our  eternal  joy.  As  heavenly  delights  are  sweetest, 
when  nothing  earthly  is  joined  with  them  ;  so  the 
delights  of  dying  Christians  arc  oftentimes  the 
sweetest  they  ever  had.  ^Vhat  a  prophetic  blessing 
had  dying  Isaac,  and  Jacob,  for  their  sons!  With 
what  a  heavenly  song,  and  divine  benediction,  did 
Moses  conclude  his  life  !  What  heavenly  advice 
and  prayer  had  the  disciples  from  their  Lord,  when 
he  was  about  to  leave  them !  When  Paul  was 
ready  to  bd  offered  up,  what  heavenly  exhortation 


250  THE    NATURE    OF 

and  advice  did  he  give  the  Pliilippians,  Thnothy, 
and  the  elderc  of  Ephesus  !  How  near  to  heaven 
was  John  in  Patnios,  but  a  httle  before  his  transla- 
tion thither!  It  is  the  general  temper  of  the  saints, 
to  be  then  most  heavenly  when  they  are  nearest 
heaven.  If  it  be  thy  case,  reader,  to  perceive  thy 
dying  time  draw  on,  O  where  should  thy  heart  now 
he  but  with  Christ  ?  Methinks  thou  shouklst  even 
behold  him  standing  by  thee,  and  shouklst  bespeak 
him  as  thy  father,  thy  husband,  thy  physician,  thy 
friend.  Methinks  thou  shouldst,  as  it  were,  see  the 
angels  about  thee,  waiting  to  perform  their  last  office 
to  thy  soul;  even  those  angels  ^vliich  disdained  not 
to  carry  into  Abraham's  bosom  the  soul  of  Lazarus, 
nor  will  think  much  to  conduct  thee  thither.  Look 
upon  thy  pain  and  sickness  as  Jacob  did  on  Joseph's 
chariots,  and  let  thy  spirit  revive  within  thee,  and 
say,  "  It  is  enough,  Christ  is  yet  alive  ;  because  he 
liveth,  I  shall  live  also."  Dost  thou  need  the  choic- 
est cordials  ?  Here  are  choicer  than  the  world  can 
afford ;  here  are  all  the  joys  of  heaven,  even  the 
vision  of  God,  and  Christ,  and  whatsoever  the  bless- 
ed here  possess.  These  dainties  are  offered  thee  by 
the  hand  of  Christ ;  he  hath  written  the  receipt  in 
the  promises  of  the  gospel ;  he  hath  prepared  the 
ingredients  in  heaven  ;  only  put  forth  the  hand  of 
faith,  and  feed  ujx)n  them,  and  rejoice  and  live.  The 
Lord  saith  to  thee,  as  to  Elijah,  "Arise  and  eat,  be- 
cause the  journey  is  too  great  for  thee."  Though  it 
be  not  long,  yet  the  way  is  miry ;  therefore  obey  his 
voice,  arise  and  eat,  "  and  in  the  strength  of  tliat 
meat  thou  mayst  go  to  the  mount  of  God ;"  and, 
like  Moses,  "  die  in  the  mount  whither  thou  goest 
up  ;"  and  say,  as  Simeon,  "  Lord,  now  lettest  thou 
tliy  servant  depart  in  peace ;  for  my  eye  of  faith 
hath  seen  thy  salvation." 

Secondly.  Concerning  the  fittest  place  for  heavenly 
contemplation,  it  is  sufficient  to  say,  that  the  most 
convenient  is  some  private  retirement.  Our  spirits 
need  every  help,  and  to  be  freed  from  every  hinder- 
ance  in  the  work.    If  in  private  prayer,  Christ  di- 


HEAVENLY    CONTEMPLATION.  251 

Tects  us  to  "  enter  into  our  closet,  and  shut  the  door, 
that  our  Father  may  see  us  in  secret,"  so  should  we 
4o  this  in  meditation.  How  often  did  Christ  liim- 
seir  retire  to  some  mountain,  or  wilderness,  or  other 
-solitary  place !  I  give  not  this  advice  for  occasional 
meditation,  but  for  that  which  is  set  and  solemn. 
Therefore  withdraw  tiiyself  from  all  society,  even 
that  of  godly  men,  that  thou  mayst  awhile  enjoy 
the  society  of  thy  Lord.  If  a  student  cannot  study 
in  a  crowd,  who  exerciseth  only  his  invention  and 
memory ;  much  less  shouldst  thou  be  in  a  crowd, 
who  art  to  exercise  all  the  powers  of  thy  soul,  and 
upon  an  object  so  far  above  nature.  We  are  fled  so 
far  from  su{>erstitious  solitude,  that  we  have  even 
cast  off  the  sohtude  of  contemplative  devotion.  We 
seldom  read  of  God's  appearing  by  himself,  or  by  his 
angels,  to  any  of  his  prophets  or  saints  in  a  crowd ; 
but  frequently  when  they  were  alone.  But  observe 
for  thyself  what  place  best  agrees  with  thy  spirit : 
within  4oors  or  without.  Isaac's  example,  in  "  go- 
ing out  to  meditate  in  the  field,"  will,  I  am  persuad- 
•ed,  best  suit  with  most.  Our  Lord  so  much  used  a 
solitary  garden,  that  even  Judas,  when  he  came  to 
betray  him,  knew  Avhere  to  find  him :  and  though 
he  took  his  discii)lcs  thither  with  him,  yet  he  "  was 
"withdrawn  from  them"  for  more  secret  devotions  ; 
and  though  his  meditation  be  not  directly  named, 
but  only  his  praying,  yet  it  is  very  clearly  implied  ; 
for  his  soul  is  first  made  sorrowful  with  the  bitter 
meditations  on  his  sufferings  and  death,  and  then 
he  poureth  it  out  in  prayer.  So  that  Christ  had  his 
accustomed  place,  and  consequently  accustomed 
duty ;  and  so  must  we ;  he  hath  a  place  that  is  soh- 
tary,  whither  he  retireth  himself,  even  from  his  own 
disciples,  and  so  must  we  ;  his  meditations  go  fur- 
ther than  his  thoughts  ;  they  affect  and  pierce  his 
heart  and  soul ;  and  so  must  ours.  Only  there  is  a 
wide  difference  in  the  object :  Christ  meditates  on 
tlie  sufferings  that  our  sins  had  deserved,  so  that 
tlie  wrath  of  his  Father  passed  through  all  his  soul ; 
but  we  are  to  meditate  on  the  glory  he  hath  pur- 


252  THE  NATURE  OF 

chased,  that  the  love  of  the  Father,  and  the  joy  of 
the  Spirit,  may  enter  at  our  thoughts,  and  revive  our 
ufiections,  and  overflow  our  souls. 

Thirdly.  I  am  next  to  advise  thee  concerning  the 
j)rej)arations  of  thy  heart  for  this  heavenly  contem- 
])]ation.  The  success  of  the  work  much  depends  on 
tiie  Irame  of  thy  heart.  When  man's  heart  had 
notliing  in  it  to  grieve  the  Spirit,  it  was  then  the  de- 
lightful habitation  of  his  Maker.  God  did  not  quit 
his  residence  there,  till  man  expelled  him  by  un- 
worthy provocations.  Tliere  was  no  shyness  or 
reserve  till  the  heart  grew  sinful,  and  too  loathsome 
a  dungeon  for  God  to  delight  in.  And,  was  this  soul 
reduced  to  its  former  innocency,  God  would  quickly 
return  to  his  former  habitation ;  yea,  so  far  as  it  is 
renewed  and  repaired  by  the  Spirit,  and  purged 
from  its  lusts,  and  beautified  with  his  image,  the 
Lord  will  yet  acknowledge  it  as  his  own :  Christ 
will  manifest  himself  unto  it,  and  the  Spirit  will  take 
it  for  his  temi)le  and  residence.  So  far  as  the  heart 
is  qualified  for  conversing  with  God,  so  far  it  usually 
enjoys  him.  Therefore,  "with  all  diligence  keep 
thy  lieart,  for  out  of  it  are  the  issues  of  life."  More 
])articu]arly, 

1.  Get  they  heart  as  clear  from  the  world  as  thou 
canst.  Wholly  lay  by  the  thoughts  of  thy  business, 
tjoubles,  enjoyments,  and  every  thing  that  may  take 
up  any  room  in  thy  soul.  Get  it  as  empty  as  thou 
])ossil)ly  canst,  that  it  may  be  the  more  capable  of 
i)cii)g  filled  with  God.  If  thou  couldst  perform 
8omc  outward  duty  with  a  ])iece  of  thy  heart,  while 
the  other  is  absent,  yet  this  duty  above  all  I  am  sure 
tiiou  canst  not.  When  thou  shalt  go  into  the  mount 
of  contcmjjlation,  thou  wilt  be  like  the  covetous  man 
at  the  heap  of  gold,  who,  when  he  might  take  as 
much  as  he  could,  lamented  that  he  was  able  to  car- 
ry no  more  ;  so  thou  wilt  find  so  much  of  God  and 
glory  as  thy  narrow  heart  is  able  to  contain,  and  al- 
most nothing  to  hinder  thy  full  possession,  but  the 
incapacity  of  thy  own  spirit.  Then  thou  wilt  think, 
"  O  that  this  understanding,  and  these  affections, 


HEAVENLY    CONTEMPLATION.  253 

could  contain  more  !  It  is  more  my  unfitness  than 
any  thing  else,  that  even  this  })lace  is  not  my  heaven. 
'God  is  in  this  place,  and  1  know  it  not.'  This 
'mount  is  full  of' chariots  of  fire;'  but  mine  eyes 
are  shut,  and  I  cannot  sec  them.  O  the  words  of 
love  Christ  hath  to  speak,  and  wonders  of  love  he 
hath  to  show,  but  I  camiot  l>ear  them  yet!  Heaven 
is  ready  for  me,  but  my  heart  is  unready  lor  jioaven." 
Therefore,  reader,  seeing  t!iy  (;njoymcnt  of  God  in 
tins  contemplation  much  depends  on  t!ie  capacity 
and  disposition  of  thy  heart,  seek  liim  here,  if  ever, 
with  all  thy  soul.  Thrust  not  Clirist  into  tiie  stable 
and  the  manger,  as  if  thou  hadst  belter  guests  for 
the  chief  rooms.  Say  to  all  thy  worldly  business 
and  thoughts,  as  Christ  to  his  disciples,  "  Sit  ye 
here,  while  I  go  and  pray  yonder;"  or,  as  Abra- 
ham to  his  servants,  when  he  went  to  ofier  Isaac, 
"Abide  ye  here,  and  I  will  go  yonder  and  worship, 
and  come  again  to  you."  Even  as  "the  priests 
thrust  king  Uzziah  out  of  the  tem])le,"  where  he 
presumed  to  burn  incense,  when  they  saw  the  Ic])- 
rosy  upon  him ;  so  do  thou  thrust  these  thoughts 
from  the  temple  of  thy  heart,  which  have  the  badge 
of  God's  prohibition  upon  them. 

2.  Be  sure  to  set  upon  this  work  with  the  greatest 
solemnity  of  heart  and  mind.  There  is  no  trifling 
in  holy  things.  "God  will  be  sanctified  in  them 
that  come  nigh  him."  These  spiritual,  excellent, 
soul-raising  duties,  are,  if  well  used,  most  profitable  ; 
but  when  used  unfaithfully,  most  dangerous.  La- 
bour, therefore,  to  have  the  deepest  a])prehensions 
of  the  presence  of  God,  and  his  incomprehensible 
greatness.  If  queen  Esther  must  not  draw  near, 
"  till  the  king  hold  out  the  sceptre ;"  think,  then, 
with  what  reverence  thou  shouldst  a])proacli  him, 
who  made  the  worlds  with  the  word  of  his  mouth, 
who  upholds  the  earth  as  in  the  palm  of  his  hand, 
who  keeps  the  sun,  moon,  and  stars  in  their  courses, 
and  who  sets  bounds  to  the  raging  sea.  Thou  art 
gomg  to  converse  with  him,  before  whom  the  earth 
will  quake,  and  devils  do  tremble,  and  at  whose  bar 


254  THE    NATURE    OF 

thou  and  all  the  world  must  shortly  stand,  and  be 
finally  judged.  O  think !  "  I  shall  tiien  have  lively 
apprehensions  of  his  majesty.  My  drowsy  spirits- 
will  then  be  awakened,  and  my  irreverence  be  laid 
aside ;  and  why  should  I  not  now  be  roused  with 
the  sense  ol'his  greatness,  and  the  dread  of  his  name 
possess  my  soul  ?"  Labour  also  to  ap])rehend  the 
greatness  of  the  work  which  thou  attemptest,  and 
to  bo  deeply  sensible  botli  of  its  importance  and 
excellency.  If  tliou  wast  pleading  for  thy  life  at 
the  bar  of  an  eartlily  judge,  thou  vvouldst  be  serious, 
and  yt;t  that  would  be  a  trifle  to  tliis.  If  thou  wast 
engaged  iti  such  a  work  as  David  against  Goliath, 
on  which  the  welfare  of  a  kingdom  depended ;  in 
itself  considered,  it  were  nothing  to  this.  Suppose 
thou  wast  going  to  such  a  wrestling  as  Jacob's,  or 
to  see  the  sight  which  the  three  disciples  saw  in  the 
mount,  how  seriously,  how  reverently,  wouldst  thou 
both  approach  and  behold  !  If  but  an  angel  from 
heaven  slioidd  api)oint  to  meet  thee,  at  the  same 
time  and  place  of  thy  contemplations  ;  with  what 
dread  wouldst  thou  be  filled  ?  Consider,  then,  with 
what  a  spirit  thou  shouidst  meet  the  Lord,  and  with 
what  seriousness  and  awe  thou  shouidst  daily  con- 
verse with  him.  Consider,  also,  the  blessed  issue  of 
the  work,  if  it  succeed  ;  it  will  be  thy  admission  into 
the  presence  of  God,  and  the  beginning  of  thy  eter- 
nal glory  on  earth  ;  a  means  to  make  thee  live  above 
the  rate  of  other  men,  and  fix  thee  in  the  next  room 
to  the  angels  themselves,  that  thou  mayst  both  live 
and  die  joyfully.  The  prize  being  so  great,  thy  pre- 
parations should  be  answerable.  There  is  none  on 
earth  live  such  a  life  of  joy  and  blessedness,  as  those 
that  arc  acquainted  with  this  heaveidy  conversation. 
Tiie  joys  of  all  other  men  are  but  like  a  child's  play- 
tliing,  a  fool's  laughter,  or  a  sick  man's  dream  of 
health.  He  that  trades  for  heaven  is  tlie  only  gainer, 
and  he  that  neglects  it  is  the  only  loser.  How  se- 
riously, therefore,  should  this  work  be  done  ! 


HEAVENLY    CONTEMPLATION.  255 


CHAPTER  XIV. 

What  iise  heavenly  Contemplation  makes  of  Considera- 
tion, Affections,  Soliloquy,  and  Prayer. 

I.  The  use  of  consideration,  and  its  great  influence  over  the  heart, 
n.  Contemplation  is  promoted  by  tho  aftbctions  •,  particularly,  1. 
by  love,  2.  desire,  3.  hope,  4.  courage,  or  boldness,  5.  joy.  III.  Tho 
usefulness  of  soliloquy  and  prayer,  in  heavenly  contemplation. 

Having  set  thy  Jieart  in  tune,  we  now  come  to 
the  music  itself.  Having  got  an  appetite,  now  ap- 
proach to  the  feast,  and  dehght  thy  soul  as  with 
marrow  and  fatness.  Come,  for  all  things  are  now 
ready.  Heaven  and  Christ,  and  the  exceeding 
weight  of  glory,  are  before  you.  Do  not  make 
light  of  this  invitation,  nor  begin  to  make  excuses  ; 
whatever  thou  art,  rich  or  poor,  though  in  alms- 
houses or  hospitals,  though  in  high-ways  and  hedges, 
my  commission  is,  if  possible,  to  compel  you  to  come 
in  ;  and  blessed  is  he  that  sliall  eat  bread  in  the 
kingdom  of  God !  The  manna  lieth  about  your 
tents  ;  walk  out,  gathei'  it  uj),  take  it  home,  and  feed 
upon  it.  In  order  to  this,  I  am  only  to  direct  you — 
how  to  use  your  consideration — and  affections— 
your  soliloquy  and  prayer. 

First.  Consideration  is  the  great  instrument  by 
whicli  this  heavenly  work  is  carried  on.  This  must 
be  voluntary,  and  not  forced.  Some  men  consider 
unwiUingly ;  so  God  will  make  the  wicked  consider 
their  sins,  when  he  shall  "  set  them  in  order  before 
their  eyes ;"  so  sliall  the  damned  consider  of  the 
excellency  of  Christ,  whom  they  once  despised,  and 
of  the  eternal  joys  which  they  have  foolishly  lost. 
Great  is  the  power  which  consideration  hath  for 
«ioving  the  affections,  and  imi)ressing  things  on  the 
heart ;  as  will  appear  by  the  following  particulars  : 

1.  Consideration,  as  it  were,  opens  the  door  be- 
tween the  head  and  tlie  heart.  The  understanding, 
having  received  truths,  lays  them  up  in  the  memory, 
and  consideration  conveys  them  from  thence  to  the 


256  AUXILIARIES    OF 

affections.  What  excellency  would  there  he  in 
much  learning  and  knowledge,  if  the  obstructions 
between  the  head  and  the  heart  were  but  opened, 
and  the  affections  did  but  correspond  to  the  under- 
standing !  He  is  usually  the  best  scholar,  whoFC 
apprehension  is  quick,  clear,  and  tenacious  ;  but  he 
is  usually  the  best  Christian,  whose  apprehension  ia 
tJie  deepest  and  most  affectionate,  and  who  has  the 
readiest  passages,  not  so  much  from  the  ear  to  the 
brain,  as  from  that  to  the  heart.  And  though  t!ic 
Spirit  be  the  principal  cause  ;  yet,  on  our  i)art,  this 
passage  must  be  opened  by  consideration. 

2.  Consideration  presents  to  the  affections  those 
things  which  are  most  important.  The  most  de- 
lightful object  does  not  entertain  where  it  is  not 
seen,  nor  the  most  joyful  news  affect  him  that  does 
not  hear  it ;  but  consideration  presents  to  our  view 
those  things  which  were  as  absent,  and  brings  them 
to  the  eye  and  ear  of  the  soul.  Are  not  Christ  and 
glory  affecting  objects  ?  Would  they  not  work 
wonders  upon  the  soul,  if  they  were  but  clearly  dis- 
covered, and  our  apprehensions  of  them  were  in 
some  measure  answerable  to  their  worth.  It  is 
consideration  that  presents  them  to  us :  this  is  the 
Christian's  perspective,  by  which  he  can  see  from 
earth  to  heaven. 

S.  Consideration,  also,  presents  the  most  import- 
ant things  in  the  most  affecting  way.  Consideration 
reasons  the  case  with  a  man's  own  iieart.  When  a 
believer  would  reason  his  heart  to  iieavenly  contem- 
j)lation,  how  many  arguments  offer  themselves  from 
God  and  Christ,  from  each  of  the  divine  perfections, 
from  our  former  and  present  state,  from  promises, 
fi-om  present  sufferings  and  enjoyments,  from  hell 
and  heaven  !  Every  thing  offei-s  itself  to  promote 
our  joy,  and  consideration  is  the  hand  to  draw  them 
all  out ;  it  adds  one  reason  to  another,  till  the  scales 
turn  :.this  it  does  when  persuading  to  joy,  till  it  hath 
silenced  all  our  distrust  and  sorrows,  and  yom*  cause 
for  rejoicing  lies  })lain  before  you.  If  another's  rea- 
soning is  powerful  with  us,  though  we  are  not  certain 


HEAVliNLY    CONTEMPLATION.  257 

whether  he  intends  to  inform  or  deceive  us,  liow 
much  more  should  our  own  reasoning  prevail  with 
us,  when  we  are  so  well  acquainted  with  our  own 
intentions!  Nay,  how  much  more  should  God's 
reasoning  work  upon  us,  which  we  are  sure  cannot 
deceive,  or  be  deceived  !  Now,  consideration  is  but 
tiie  reading  over,  and  repeating  God's  reasons  to 
our  hearts.  As  the  prodigal  had  many  and  strong 
reasons  to  plead  with  himself,  why  he  should  return 
to  his  father's  house,  so  have  we  to  plead  with  our 
aiFections,  to  i)ersuade  them  to  our  Father's  ever- 
lasting mansion. 

4.  Consideration  exalts  reason  to  its  just  authority. 
It  helps  to  deliver  it  from  its  captivity  to  the  senses, 
and  sets  it  again  on  the  throne  of  the  soul.  When 
reason  is  silent,  it  is  usually  subject ;  for  when  it  is 
asleep,  the  senses  domineer.  But  consideration 
awakens  our  reason,  till,  hke  Samson,  it  rouses  up 
itself,  and  breaks  the  bonds  of  sensuality,  and  bears 
down  ihe  delusions  of  the  flesh.  What  strength 
can  the  lion  exert  while  asleep  ?  What  is  a  king, 
when  dethroned,  more  than  another  man  ?  Spirit- 
ual reason,  excited  by  meditation,  and  not  fancy  or 
fleshly  sense,  jnust  judge  of  heavenly  joys.  Con- 
sideration exalts  the  objects  of  faith,  and  compara- 
tively disgraces  the  objects  of  sense.  The  most 
inconsiderate  men  are  most  sensual.  It  is  too  easy 
and  common  to  sin  against  knowledge,  but  against 
sober,  strong,  persevering  consideration,  men  seldom 
offend. 

5.  Consideration  makes  reason  strong  and  active. 
Before,  it  was  a  standing  water,  but  now  as  a  stream, 
which  violently  bears  down  all  before  it.  Before,  it 
was  as  the  stones  in  the  brook,  but  now  like  that 
out  of  David's  sling,  which  smites  the  Goliath  of  our 
unbelief  in  the  forehead.  As  wicked  men  continue 
wicked,  because  they  bring  not  reason  into  act  and 
exercise  ;  so  godly  men  are  uncomfortable,  because 
they  let  their  reason  and  faith  lie  asleep,  and  do  not 
stir  them  up  to  action  by  this  work  of  meditation. 
What  fears,  sorrows,  and  joys  will  our  very  dreams 

22 


258  AUXILIARIES    OP 

excite  !    How  much  more,  then,  would  serious  me- 
ditation affect  us ! 

6.  Consideration  can  continue  and  persevere  in 
this  rational  employment.  Meditation  holds  reason 
and  faith  to  their  work,  and  blows  the  fire  till  it 
thoroughly  burns.  To  run  a  few  steps  will  not  get 
a  man  heat,  but  walking  an  hour  may  ;  and  though 
a  sudden  occasional  thought  of  heaven  will  not 
raise  our  affections  to  any  spiritual  heat,  yet  medi- 
tation can  continue  our  thoughts  till  our  hearts  grow 
warm.  Thus  you  see  the  powerful  tendency  of 
consideration  to  produce  this  great  elevation  of  the 
soul  in  heavenly  contemplation. 

Secondly.  Let  us  next  see  how  this  heavenly 
work  is  promoted  by  the  particular  exercise  of  tlie 
affections. — It  is  by  consideration  that  we  first  have 
recourse  to  the  memory,  and  from  thence  take  those 
heavenly  doctrines  which  we  intend  to  make  the 
subject  of  our  meditation;  such  as  promises  of  eter- 
nal life,  descriptions  of  the  saints'  glory,  the  resur- 
rection, &c.  &c.  We  then  present  them  to  our 
judgment,  that  it  may  deliberately  view  them  over, 
and  take  an  exact  survey,  and  determine  uprightly 
concerning  the  perfection  of  our  celestial  happiness, 
against  all  the  dictates  of  flesh  and  sense,  and  so  as 
magnify  the  Lord  in  our  hearts,  till  we  are  filled 
with  a  holy  admiration.  But  the  principal  thing  is 
to  exercise,  not  merely  our  judgment,  but  our  faith 
in  the  truth  of  our  everlasting  rest ;  by  which  I  mean, 
both  the  truth  of  the  promises,  and  of  our  own  per- 
sonal interest  in  them,  and  title  to  them.  If  we  did 
really  and  firmly  beheve  that  there  is  such  a  glory, 
and  that  within  a  few  days  our  eyes  shall  behold  it, 
O  what  passions  would  it  raise  within  us !  What 
astonishing  apprehensions  of  that  Ufe  would  it  pro- 
duce !  What  love,  what  longing  would  it  excite 
within  us !  O  how  it  would  actuate  every  affec- 
tion !  How  it  would  transport  us  with  joy,  upon 
the  least  assurance  of  our  title  !  Never  expect  to 
have  love  and  joy  move,  when  faith  stands  still, 
which  must  lead  the  way.    Therefore  daily  exercise 


HEAVENLY    CONTEMPLATION,  259 

faith,  and  set  before  it  the  freeness  of  the  promise, 
God's  urging  all  to  accept  it,  Christ's  gracious  dis- 
position, all  the  evidences  of  the  love  of  Christ,  his 
faithfulness  to  his  engagements,  and  the  evidences 
of  his  love  in  ourselves  ;  lay  all  these  together,  and 
think  whether  they  do  not  testify  the  good-will  of 
the  Lord  concerning  our  salvation,  and  may  not 
properly  be  j)leaded  against  our  unbelief  Thus, 
when  the  judgment  hath  determined,  and  faith  hath 
apprehended  the  truth  of  our  happiness,  then  may 
our  meditation  proceed  to  raise  our  affections,  and 
particularly — love — desire — hope — courage  or  bold- 
ness— and  joy. 

1.  Love  is  the  first  affection  to  be  excited  in  hea- 
venly contemplation ;  the  object  of  it  is  goodness. 
Here,  Christian,  is  the  soul-reviving  part  of  thy 
work.  Go  to  thy  memory,  thy  judgment,  and  thy 
faith,  and  from  them  produce  the  excellencies  of  thy 
rest ;  ])resent  these  to  thy  affection  of  love,  and  thou 
wilt  find  thyself,  as  it  were,  in  another  world.  Speak 
out,  and  love  can  hear.  Do  but  reveal  these  things, 
and  love  can  see.  It  is  the  brutish  love  of  the  world 
that  is  blind  ;  divine  love  is  exceeding  quick-sight- 
ed. Let  thy  faith  take  hold  of  thy  heart,  and  show 
it  the  sumptuous  buildings  of  thy  eternal  habitation, 
and  the  glorious  ornaments  of  thy  Father's  house, 
even  the  mansions  Christ  is  prei)aring,  and  the  ho- 
nours of  his  kingdom  ;  let  thy  I'aith  lead  thy  heart 
into  the  presence  of  God,  and  as  near  as  thou  pos- 
sibly canst,  and  say  to  it,  "  Behold  the  Ancient  of 
Days,  the  Lord  Jehovah,  whose  name  is,  I  AM : 
this  is  he  who  made  all  the  worlds  with  his  word, 
who  upholds  the  earth,  who  rules  the  nations,  who 
disposes  of  all  events,  who  subdues  his  foes,  who 
controls  the  swelling  waves  of  the  sea,  who  governs 
the  winds,  and  causes  the  sun  to  run  its  race,  and 
the  stars  to  know  their  courses.  This  is  he  who 
loved  thee  from  everlasting,  formed  thee  in  the 
womb,  gave  thee  this  soul,  brought  thee  forth,  show- 
ed thee  the  hght,  and  ranked  thee  with  the  chief  of 
his  earthly  creatures ;  who  endued  thee  with  thy 


260  AUXILIARIES    OP 

understanding,  and  beautified  thee  with  his  gifts ; 
who  maintains  thy  hfe  and  all  its  comforts,  and  dis- 
tinguishes thee  from  the  most  miserable  and  vilest 
of  men.  O  liere  is  an  object  worthy  thy  love  ! 
Here  shouldst  thou  even  pour  out  thy  soul  in  love ! 
Here  it  is  impossible  for  thee  to  love  too  much ! 
This  is  the  Lord  who  hath  blessed  thee  with  his 
benefits,  '  spread  thy  table  in  the  sight  of  thine 
enemies,  and  made  thy  cup  overflow  !'  This  is  lie 
whom  angels  and  saints  praise,  and  the  heavenly 
host  for  ever  magnify  !"  Thus  do  thou  expatiate  on 
the  praises  of  God,  and  open  his  excellencies  to 
thine  heart,  till  the  holy  fire  of  love  begins  to  kindle 
in  thy  breast. 

If  thou  feelest  thy  love  not  yet  burn,  lead  thy 
heart  farther,  and  show  it  the  Son  of  the  living 
God,  whose  name  is  "  Wonderful,  Counsellor,  the 
mighty  God,  the  everlasting  Father,  the  Prince  of 
Peace :"  show  it  the  King  of  saints  on  the  throne 
of  his  glory,  "  the  First  and  the  Last ;  who  is,  and 
was,  and  is  to  come  ;  who  liveth,  and  was  dead,  and, 
behold,  he  lives  for  evermore  ;  who  hath  made  thy 
peace  by  the  blood  of  his  cross,"  and  hath  prepared 
thee  with  himself  a  habitation  of  peace  ;  His  office 
is  the  great  peace-maker ;  His  kingdom  is  the  king- 
dom of  peace  ;  His  gospel  is  the  tidings  of  peace  ; 
His  voice  to  thee  now  is  the  voice  of  peace  !  Draw 
near,  and  behold  him.  Dost  thou  not  hear  his  voice  ? 
He  that  bade  Tliomas  come  near,  and  see  the  print 
of  the  nails,  and  put  his  finger  into  his  wounds ;  He 
it  is  that  calls  to  thee,  "  Come  near,  and  view  the 
Lord  thy  Saviour,  and  be  not  faithless,  but  behev- 
ing ;  Peace  be  unto  thee,  fear  not,  it  is  I."  Look 
well  upon  him.  Dost  thou  not  know  him  ?  It  is 
he  that  brought  thee  up  from  the  ])it  of  hell,  revers- 
ed the  sentence  of  thy  damnation,  bore  the  curse 
which  thou  shouldst  have  borne,  restored  thee  to 
the  blessing  thou  hadst  forfeited,  and  ])urchased  the 
advancement  which  thou  must  inherit  for  ever. 
And  dost  thou  not  yet  know  him  ?  His  hands  were 
pierced,  his  head,  liis  side,  his  heart,  were  pierced, 


HEAVENLY  CONTEMPLATION.  261 

that  by  these  marks  thou  iiiightst  always  know 
him.  Dost  thou  not  remember  when  he  "Ibund 
thee  lying  in  thy  blood,  and  took  pity  on  thee,  and 
dressed  thy  wounds,  and  brought  thee  home,  and 
said  unto  thee,  Live  ?"  Hast  tliou  forgotten  since 
he  wounded  himself  to  cure  thy  wounds,  and  let  out 
his  own  blood  to  stop  thy  bleeding  ?  If  thou  know- 
est  him  not  by  the  face,  the  voice,  the  liands, 
thou  niayst  know  him  by  that  heart ;  that  soul- 
pitying  heart  is  his ;  it  can  be  none  but  his  ;  love 
and  compassion  are  its  certain  signatures ;  this  is 
he,  who  chose  thy  life  before  his  own  ;  who  pleads 
his  Ijlood  before  his  Father,  and  makes  continual 
intercession  for  thee.  If  he  had  not  suffered,  what 
hadst  thou  suliered  ?  There  was  but  a  step  be- 
tween thee  and  hell,  when  he  stepped  in,  and  bore 
the  stroke.  And  is  not  here  fuel  enough  for  thy 
love  to  feed  on  ?  Doth  not  thy  throbbing  heart  stop 
here  to  ease  itself,  and,  like  Joseph,  "seek  for  a 
place  to  weep  in  ?"  or  do  not  the  tears  of  thy  love 
bedew  these  lines  ?  Go  on,  then,  for  tlie  field  of 
love  is  large  ;  it  will  be  thy  eternal  work  to  behold 
and  love  ;  nor  needest  thou  want  work  for  thy  pres- 
ent meditation. 

How  often  hath  thy  Lord  found  thee,  like  Hagar, 
sitting,  and  weeping,  and  giving  up  thy  soul  for  lost, 
and  lie  opened  to  thee  a  well  of  consolation,  and 
also  opened  thine  eyes  to  see  it  !  How  often,  in 
the  posture  of  Elijah,  desiring  to  die  out  of  thy  mis- 
ery, and  he  hath  spread  thee  a  table  of  unexpected 
relief,  and  sent  thee  on  his  work  relrcshed  and  en- 
couraged !  How  often,  in  the  case  of  the  prophet's 
servant,  crying  out,  "Alas,  what  shall  we  do,  for  a 
host  doth  encom})ass  us ;"  and  he  hath  "  opened 
thine  eyes  to  see  more  for  thee  than  against  thee  !" 
How  often,  like  Jonah,  j)eevish,  and  weaiy  of  thy 
hfe,  and  he  hath  mildly  said,  "Dost  thou  well  to  be 
angry"  with  me,  or  nmrmur  against  me  ?  How 
often  hath  he  set  thee  on  "  watching  and  ])raying," 
repenting  and  believing,  "  and,  when  he  hath  re- 
turned, hath  found  thee  asleep,"  and  yet  he  hath 


262  AUXILIARIES  OF 

covered  thy  neglect  with  a  mantle  of  love,  and  gen- 
tly pleaded  for  thee,  that  "the  spirit  is  vrilHng,  but 
Hie  flesh  is  weak  !"  Can  thy  heart  be  cold,  when 
thou  thinkest  of  this  ?  Can  it  contain,  when  thou 
rememberest  those  boundless  compassions  ?  Thus, 
reader,  hold  forth  the  goodness  of  Christ  to  thy 
heart ;  plead  thus  with  thy  frozen  soul,  till,  with 
David,  thou  canst  say,  "  My  heart  was  hot  within 
me  ;  while  I  was  musing,  the  fire  burned."  If  this 
will  not  rouse  up  thy  love,  thou  hast  all  Christ's 
personal  excellencies  to  add,  all  his  particular  mer- 
cies to  thyself,  all  his  sweet  and  near  relations  to 
thee,  and  the  happiness  of  thy  everlasting  abode 
with  him.  Only  follow  them  close  to  thy  heart. 
Deal  with  it  as  Christ  did  with  Peter,  wlien  he 
tlirice  asked  him,  "  Lovest  thou  me  ?"  till  he  was 
grieved,  and  answers,  "  Lord,  thou  knowest  that  I 
iove  thee  !"  So  grieve  and  shame  thy  heart  out  of 
its  stupidity,  till  thou  canst  truly  say,  "  I  know,  and 
my  Lord  knows,  that  I  love  himt." 

2.  The  next  affection  to  be  excited  in  heavenly 
contemplation,  is  desire.  The  object  of  it  is  good- 
ness considered  as  absent,  or  not  yet  attained.  If 
love  be  hot,  desire  will  not  be  cold.  Think  with 
thyself,  "What  have  I  seen?  O  the  incomprehen- 
sible glory !  O  the  transcendent  beauty !  O  blessed 
souls  that  now  enjoy  it!  who  see  a  thousand  times 
more  clearly  what  I  have  seen  at  a  distance,  and 
through  dark,  interposing  clouds.  What  a  difference 
between  my  state  and  theirs !  I  am  sighing,  and 
they  are  singing ;  I  am  offending,  and  they  are  pleas- 
ing God.  I  am  a  spectacle  of  pity,  like  a  Job  or  a 
Lazarus,  but  they  are  perfect,  and  without  blemish. 
I  am  here  entangled  in  the  love  of  the  world,  while 
they  are  swallowed  uj)  in  the  love  of  God.  They 
have  none  of  my  cares  and  fears  ;  they  weep  not  in 
secret ;  they  languish  not  in  sorrows  ;  these  "tears 
are  wiped  away  from  their  eyes."  O  happy,  a 
thousand  times  happy  souls !  Alas,  that  I  must 
dwell  in  sinful  flesh,  when  my  brethren  and  com- 
panions dwell  with  God !     How  far  out  of  sight 


HEAVENLY  CONTEMPLATION.  263 

and  reach  of  their  high  enjoyment  do  I  here  hve  ! 
What  poor  feeble  thoughts  have  I  of  God  !  What 
cold  affections  towards  him  !  How  little  have  I  of 
tliat  life,  that  love,  that  joy,  in  which  they  continu- 
ally hve  !  How  soon  d«jth  that  little  depart,  and 
leave  me  in  thicker  darkness !  Now  and  then  a 
spark  falls  upon  my  heart,  and,  while  I  gaze  upon  it, 
it  dies,  or  rather  my  cold  heart  (quenches  it.  But 
tliey  have  their  "  light  in  his  light,"  and  drink  con- 
tinually at  the  spring  of  joys.  Here  we  are  vexing 
each  other  with  quarrels,  when  they  are  of  one  heart 
and  voice,  and  daily  sound  forth  the  hallelujahs  of 
heaven  with  perfect  harmony.  O  what  a  feast  hath 
my  faith  beheld,  and  what  a  famine  is  yet  in  my 
spirit !  O  blessed  souls !  I  may  not,  I  dare  not, 
envy  your  happiness  ;  I  rather  rejoice  in  my  breth- 
ren's prosperity,  and  am  glad  to  think  of  the  day 
when  I  shall  be  admitted  into  your  fellowship.  I 
wish  not  to  displace  you,  but  to  be  so  happy  as  to 
be  with  you.  Why  must  I  stay,  and  weep,  and 
wait  ?  My  liord  is  gone :  He  hath  left  this  earth,  and 
is  entered  into  his  glory ;  my  brethren  are  gone  ; 
my  friends  are  there  ;  my  house,  my  hope,  my  all, 
is  there.  When  I  am  so  far  distant  from  my  God, 
wonder  not  what  aileth  me,  if  I  now  complain  ;  an 
ignorant  Micah  will  do  so  for  his  idol,  and  shall  not 
my  soul  do  so  for  the  living  God  ?  Had  I  no  hope 
of  enjoyment,  I  would  go  hide  myself  in  the  deserts, 
and  he  and  howl  in  some  obscure  wilderness,  and 
spend  my  days  in  fruitless  wishes ;  but  since  it  is 
the  land  of  my  promised  rest,  and  the  state  I  must 
myself  be  advanced  to,  and  my  soul  draws  near, 
and  is  almost  at  it,  I  will  love  and  long,  I  will  look 
and  desire,  I  will  be  breathing.  "  How  long,  Lord ! 
how  long  wilt  thou  suffer  tliis  soul  to  pant  and 
groan,  and  not  open  to  him  who  waits,  and  longs 
to  be  with  thee  !"  Thus,  Christian  reader,  let  thy 
thoughts  aspire,  till  thy  soid  longs,  as  David,  "O 
tliat  one  would  give  me  to  drink  of  the  wells  of  sal- 
vation !"  And  till  thou  canst  say  as  he  did,  "  I  have 
longed  for  thy  salvation,  O  Lord !"    And  as  tho 


264  AUXILIARIES  OF 

mother  and  brethren  of  Christ,  when  they  could  not 
come  at  hitii,  because  of  the  multitude,  sent  to  him, 
saying,  "  Thy  mother  and  brethren  stand  without, 
desiring  to  see  thee  ;"  so  let  thy  message  to  him  be, 
and  he  will  own  thee ;  for  he  hath  said,  "  They  that 
hear  my  word,  and  do  it,  are  my  mother  and  my 
brethren." 

3.  Another  affection  to  be  exercised  in  heavenly 
contemplation,  is  hope.  This  helps  to  support  the 
soul  under  sufferings,  animates  it  to  the  greatest 
difficulties,  gives  it  firmness  in  the  most  shaking 
trials,  enlivens  it  in  duties,  and  is  the  very  spring 
that  sets  all  the  wheels  a-going.  Who  would  be- 
lieve or  strive  for  heaven,  if  it  were  not  for  the  hope 
that  he  hath  to  obtain  it  ?  Who  would  pray,  but 
for  the  hope  to  prevail  with  God  ?  If  your  hope 
dies,  your  duties  die,  your  endeavours  die,  your  joys 
die,  and  your  soul  dies.  And  if  your  hope  be  not  in 
exercise,  but  asleep,  it  is  next  to  dead.  Therefore, 
Christian  reader,  when  thou  art  winding  up  thy  af- 
fections to  heaven,  forget  not  to  give  one  lifl  to  thy 
hope.  Think  thus,  and  reason  thus  with  thy  own 
heart:  "Wliy  should  I  not  confidently  and  com- 
fortably hope,  when  my  soul  is  in  the  hands  of  so 
compassionate  a  Saviour,  and  when  the  kingdom  is 
at  the  disposal  of  so  bountiful  a  God .''  Did  he  ever 
discover  the  least  backwardness  to  my  good,  or  in- 
clination to  my  ruin  ?  Hath  he  not  sworn,  that 
"  he  delights  not  in  the  death  of  him  that  dieth,  but 
rather  that  he  should  repent  and  live  ?  Have  not 
all  his  dealings  witnessed  the  same  ?  Did  he  not 
mind  me  of  my  danger,  when  I  never  feared  it,  be- 
cause he  would  have  me  escape  it?  Did  he  not 
mind  me  of  my  happiness,  when  I  had  no  thoughts 
of  it,  because  he  would  have  me  enjoy  it  ?  How 
often  hatii  he  drawn  me  to  himself,  and  his  Christ, 
when  I  liave  drawn  backward !  How  hath  his 
spirit  incessantly  solicited  my  heart !  And  would 
he  have  done  all  this,  if  he  had  been  willing  that  I 
should  perish  ?  Should  I  not  hope,  if  an  honest 
man  had  promised  mo  sometlmig  in  his  power? 


HEAVENLY  CONTEMPLATION.  205 

And  shall  I  not  hope,  when  I  have  the  covenant 
and  oath  of  God  ?  It  is  true,  the  glory  is  out  of 
sight ;  wc  have  not  beheld  the  mansions  of  the 
saints  ;  but  is  not  the  promise  of  God  more  certain 
than  our  sight  ?  We  must  not  be  saved  by  sight, 
but  "  by  hope,  and  hope  that  is  seen  is  not  hope ; 
for  what  a  man  sceth,  why  doth  he  yet  hope  lor  ? 
But  if  we  hope  for  that  we  see  not,  then  do  we  with 
patience  wait  for  it."  I  have  been  ashamed  of  my 
hope  in  an  ana  of  flesh,  but  liope  in  the  promise  of 
Ood  "  maketh  not  ashamed."  In  my  greatest  suf- 
ferings, I  will  say,  "  The  Lord  is  my  portion  ;  there- 
fore will  I  hope  in  him.  The  Lord  is  good  unto 
them  that  wait  for  him,  to  the  soul  that  seeketh 
him.  It  is  good  that  a  man  should  both  hope  and 
•quietly  wait  for  the  salvation  of  the  Lord.  For  the 
Lord  will  not  cast  off  for  ever.  But  though  he 
cause  grief,  yet  will  he  have  compassion,  according 
to  the  multitude  of  his  mercies."  Though  I  lan- 
guish and  die,  3'et  will  I  hope  ;  for  "  the  righteous 
hath  hope  in  his  death."  Though  I  must  he  down 
in  dust  and  darkness,  yet  there  "  my  flesh  shall  rest 
in  hope."  And  when  my  flesh  hath  nothing  to  re- 
joice in,  yet  will  I  "hold  fast  the  rejoicing  of  the 
hope  firm  inito  the  end  ;  for  the  liope  of  the  righte- 
ous shall  be  gladness.  Indeed,  if  I  was  myself  to 
satisfy  divine  justice,  then  there  had  been  no  hope ! 
but  Christ  hath  "brought  in  a  better  hope,  by  the 
'^vhich  we  draw  nigli  unto  God."  Or,  if  I  had  to 
do  with  a  feeble  creature,  there  were  small  hope^; 
for  how  could  he  raise  this  body  from  the  dust,  and 
iifl  me  above  the  sun  ?  But  what  is  this  to  the  Al- 
mighty Power,  which  made  the  heavens  and  the 
€arth  out  of  nothing  ?  Cannot  that  power  which  rais- 
ed Christ  from  the  dead  raise  me  ?  and  that  which 
hath  glorified  the  Head  glorify  also  the  members  ? 
^'  Doubtless,  by  the  blood  of  his  covenant,  God  will 
send  forth  his  prisoners  out  of  the  pit,  wherein  is 
no  water ;"  therefore  will  I  "  turn  to  the  strong  hold, 
as  a  prisoner  of  hope." 
23 


266  AUXILIARIES     OF 

4.  Courage,  or  boldness,  is  another  affection  to  be 
exercised  in  heavenly  contemplation.  It  leadeth  to 
resolution,  and  concludeth  in  action.  When  you 
have  raised  your  love,  desire,  and  hope,  go  on,  and 
tliink  thus  with  yourself:  "  Will  God  indeed  dw^ell 
with  men  "^  And  is  there  such  a  glory  within  the 
reach  of  hope  ?  Why,  then,  do  I  not  lay  hold  upon 
it  ?  Where  is  the  cheerful  vigour  of  my  sj)irit  ?  Why 
do  I  not  '  gird  up  the  loins  of  my  mind  ?'  Why  do 
1  not  set  upon  my  enemies  on  every  side,  and  val- 
iantly break  through  all  resistance  ?  What  should 
stop  me,  or  intimidate  me  ?  Is  God  with  me,  or 
against  nie,  in  the  work  ?  Will  Christ  stand  by  me, 
or  will  he  not  ?  '  If  God  and  Christ  be  for  me,  who 
can  be  against  me  ?'  In  the  work  of  sin,  almost  all 
things  are  ready  to  help  us,  and  only  God  and  his 
servants  are  against  us  ;  yet  how  ill  doth  that  work 
pras[)er  in  our  hands !  But  in  my  course  to  heaven, 
almost  all  things  are  against  me,  but  God  is  for  me ; 
and  therefore  how  happily  doth  the  work  succeed  ! 
Do  I  set  upon  this  work  in  my  own  strength,  or 
rather  in  the  strength  of  Christ  my  Lord  .^  And 
'  cannot  I  do  all  things  through  him  that  strength- 
ens me  ?'  Was  he  ever  foiled  by  an  enemy  ?  He 
hath  indeed  been  assaulted,  but  was  he  ever  con- 
quered ?  Why,  then,  doth  my  flesh  urge  me  with 
the  difficulties  of  the  work  ?  Is  any  thing  too  hard 
for  Omnipotence  ?  May  not  Peter  boldly  walk  on 
the  sea,  if  Christ  give  the  word  of  command  ?  If 
he  begin  to  sink,  is  it  from  the  weakness  of  Christ, 
or  the  smallness  of  his  faith  ?  Do  I  not  well  deserve 
to  be  turned  into  hell,  if  mortal  threats  can  drive  me 
thither  ?  Do  I  not  well  deserve  to  be  shut  out  of 
heaven,  if  I  will  be  frightened  from  thence  with  the 
reproach  of  tongues  ?  What  if  it  were  father,  or 
mother,  or  husband,  or  wife,  or  the  nearest  friend  I 
have  in  the  world,  if  they  may  be  called  friends  that 
would  draw  me  to  damnation,  should  I  not  forsake 
all  that  would  keep  me  from  Christ  ?  Will  their 
friendship  countervail  the  enmity  of  God,  or  be  any 


HEAVENLY  CONTEMPLATION.  267 

comfort  to  my  condemned  soul  ?  Shall  I  be  yield- 
ing to  the  desires  of  men,  and  only  harden  myself 
against  the  Lord  ?  Let  them  beseech  me  upon  their 
knees,  I  will  scorn  to  stop  my  course  to  behold 
tlicm  ;  I  will  shut  my  ears  to  their  cries  :  let  them 
flatter  or  frown ;  let  them  draw  out  tongues  and 
swords  against  me  ;  I  am  resolved  in  the  strength 
of  Chi'ist  to  break  through,  and  look  upon  them  as 
dust.  If  they  would  entice  me  with  preferment, 
even  with  the  kingdoms  of  the  world,  I  will  no 
more  regard  them  than  the  dung  of  the  earth.  O, 
blessed  rest !  O,  glorious  state  !  Who  would  sell 
tliee  for  dreams  and  shadows  ?  Who  would  be 
enticed  or  affrighted  from  thee  ?■  Who  would  not 
strive,  and  fight,  and  watch,  and  run,  and  that  with 
violence,  even  to  tlie  last  breath,  in  order  to  obtain 
tliee  ?  Surely  none  but  those  that  know  thee  not, 
and  believe  not  thy  glory." 

5.  The  last  affection  to  be  exercised  in  heavenly 
contemplation,  is  joy.  Love,  desire,  hope,  and 
courage,  all  tend  to  raise  our  joy.  This  is  so  de- 
sirable to  every  man  by  nature,  and  so  essentially 
necessary  to  constitute  our  happiness,  that  I  hope  I 
need  not  say  much  to  persuade  you  to  any  thing 
that  would  make  your  life  delightful.  Supposing 
you  therefore  already  convinced  that  the  pleasures 
of  the  flesh  are  brutish  and  perishing",  and  that  your 
solid  and  lasting  joy  must  be  from  heaven,  instead 
of  persuading,  I  shall  proceed  in  directing.  Reader, 
if  thou  hast  managed  well  the  former  work,  thou 
art  got  \vithin  sight  of  thy  rest ;  thou  believest  the 
truth  of  it ;  thou  art  convinced  of  its  excellencies ; 
tliou  art  fallen  in  love  with  it ;  thou  longest  afler  it ; 
tliou  hopest  for  it ;  and  thou  art  resolved  to  venture 
courageously  for  obtaining  it.  But  is  here  any 
work  for  jojMn  this. ^  We  delight  in  the  good  wo 
possess ;  it  is  present  good  that  is  the  object  of  joy; 
and  thou  wilt  say,  "  Alas,  I  am  yet  without  it !" 
But  think  a  httle  further  with  thyself  Is  it  nothing 
to  have  a  deed  of  gifl  from  God  ?  Are  his  infallible 
promises  no  ground  of  joy  ?    Is  it  nothing  to  live  in 


268  AUXILIARIES    OF 

daily  expectations  of  entering  into  the  kingdon)  ? 
Is  not  my  assurance  of  being  hereafter  glorified  a 
sufficient  ground  for  inexpressible  joy  ?  Is  it  not  a 
delight  to  the  heir  of  a  kingdom  to  think  of  what  he 
must  soon  possess,  though  at  present  lie  little  differ 
from  a  servant  ?  Have  we  not  both  command  and 
example  for  "  rejoicing  in  hope  of  the  glory  of 
God  ?" 

Here,  then,  reader,  take  thy  heart  once  more,  and 
carry  it  to  the  top  of  the  highest  mount ;  show  it  the 
kingdom  of  Christ,  and  the  glory  of  it;  and  say  to 
'  it,  "  All  this  will  thy  Lord  give  thee,  who  hast  be- 
lieved in  him,  and  been  a  worshipper  of  him.     '  It 
is  the  Father's  good  pleasure  to  give  thee  this  king- 
dom.'    Seest  thou  this  astonishing  glory  which  is 
above  thee  ?    All  this  is  thy  own  inheritance.     This 
crown  is  thine,  these  pleasures  are  thine  ;  this  com- 
pany, this  beautiful  place,  are   all  thine  ;  because 
thou  art  Christ's,  and  Christ  is  thine ;  when  thou 
wast  united  to  him,  thou  hadst  all  these  with  him." 
Thus  take  thy  heart  into  the  land  of  promise ;  show 
it  the  pleasant  hills  and  fruitful  valleys  ;  show  it  the 
clusters  of  grapes  which  thou  hast  gathered,  to  con- 
vince it  that  it  is  a  blessed  land,  flowing  with  better 
than  milk  and  honey.     Enter  the  gates  of  the  holy 
city,  walk  through  the  streets  of  the  "  New  Jerusa- 
lem, walk  about  Sion,  and  go  round  about  her  ;  tell 
the  towers  thereof;  mark  well  her  bulwarks ;  con- 
sider her  palaces ;  that  thou  mayst  tell  it  to"  thy 
soul.     Hath  it  not  "  the  glory  of  God,  and  is  not  her 
liglit  like  unto  a  stone  most  precious,  even  like  a 
jasper  stone,  clear  as  crystal  ?"     See  the  "  twelve 
foundations  of  her  walls,  and  in  them  the  names  of 
the  twelve  apostles  of  the  Lamb.     And  the  building 
of  the  walls  of  it  are  of  jasper  ;  and  the  city  is  pure 
gold,  like  unto  clear  glass  ;  and  the  foundations  are 
garnished  with  all  manner  of  precious  stones.    And 
the  twelve  gates  are  twelve  pearls,  every  several 
gate  is  of  one  pearl,  and  the  street  of  the  city  is  pure 
gold,  as  it  were  trans])arent  glass.    There   is  no 
temple  in  it ;  for  the  Lord  God  Almighty,  and  the 


HEAVENLY  CONTEMPLATION.  269 

Lamb,  are  the  temple  of  it.  It  hath  no  need  of  the 
sun,  neither  of  the  moon  in  it,  for  the  glory  of  God 
doth  lighten  it,  and  the  Lamb  is  the  light  thereof; 
and  the  nations  of  tliem  which  are  saved  shall  walk 
in  the  hght  of  it.  These  sayings  are  faithful  and 
true  ;  and  the  Lord  God  of  the  holy  prophets  sent 
his  angels,"  and  his  own  Son,  "  to  show  unto  his 
servants  the  things  which  must  shortly  be  done." 
Say  now  to  ah  this,  "  This  is  thy  rest,  O  my  soul ! 
and  this  must  be  the  place  of  thy  everlasting  habi- 
tation." Let  all  the  sons  of  "  Sion  rejoice  ;  let  the 
daughters  of  Jerusalem  be  glad ;  for  great  is  the 
Lord,  and  greatly  to  be  praised  in  the  city  of  our 
God,  in  the  mountain  of  his  hohness.  Beautiful  for 
situation,  the  joy  of  the  whole  earth,  is  Mount  Sion. 
God  is  known  in  her  palaces  for  a  refuge." 

Yet  proceed  on  ;  the  soul  that  loves,  ascends  fre- 
quently, and  runs  familiarly  through  the  streets  of 
the  heavenly  Jerusalem,  visiting  the  patriarchs  and 
prophets,  sakiting  the  apostles,  and  admiring  the 
armies  of  martyrs ;  so  do  thou  lead  on  thy  heart  as 
from  street  to  street ;  bring  it  into  the  palace  of  the 
Great  King ;  lead  it,  as  it  were,  from  chamber  to 
chamber.  Say  to  it,  "  Here  must  I  lodge  ;  here  must 
I  live  ;  here  must  I  praise ;  here  must  I  love,  and  be 
beloved.  I  must  shortly  be  one  of  this  heavenly 
choir,  and  be  better  skilled  in  the  music.  Among 
this  blessed  company  must  I  take  up  my  place  ;  my 
voice  must  join  to  make  up  the  melody.  My  tears 
will  then  be  wiped  away ;  my  groans  be  turned  to 
another  tune  ;  my  cottage  of  clay  be  changed  to  this 
palace ;  my  prison  rags  to  these  splendid  robes  ;  and 
my  sordid  flesh  shall  be  put  oflT,  and  such  a  sunlike, 
spiritual  Ijody  be  put  on  ;  '  for  the  former  things  are 
here  passed  away.'  '  Glorious  things  are  spoken  of 
thee,  O  city  of  God !'  When  I  look  upon  this  glo- 
rious place,  what  a  dunghill  and  dungeon  methinks 
is  earth  !  O  what  difference  betwixt  a  man  feeble, 
pained,  groaning,  dying,  rotting  in  the  grave,  and 
one  of  these  triumphant,  shining  saints  !  Here  shall 
I  '  drink  of  the  river  of  pleasures,  the  streams 


270  AUXILIARIES    OP 

whereof  make  glad  the  city  of  God.'  Must  Israel, 
under  the  bondage  of  the  law, '  serve  the  Lord  with 
joyfulness,  and  witii  gladness  of  heart,  for  tiie  abun- 
dance of  all  things?'  Surely  I  shall  serve  him  with 
joyfulness  and  gladness  of  heart,  for  the  abimdance 
of  glory.  Did  pei'secuted  saints  '  take  joyfully  the 
spoiling  of  their  goods  ?'  And  shall  not  I  take  joy- 
fully such  a  full  re])aratiQn  of  all  my  losses  ?  Was 
it  a  celebrated  '  day  wherein  the  Jews  rested  from 
tlieir  enemies,'  ])ccause  it  '  was  turned  unto  them 
from  sorrow  to  joy,  and  from  mourning  into  a  good 
day  .^'  What  a  flay,  then,  will  that  be  to  my  soul, 
whose  rest  and  change  will  bo  inconceivably  great- 
er !  '  When  the  wise  men  saw^  the  star'  that  led  to 
Christ,  'they  rejoiced  willi  exceeding  great  joy  ;'  but 
I  shall  shortly  see  him,  who  is  h.imself  'the  bright 
and  morning  Star.'  If  the  discijdes  '  departed  from 
the  sepulchre  with  great  joj-,'  when  they  had  but 
heard  that  their  Lord  '  was  risen  from  the  dead ;' 
what  will  be  my  joy,  when  I  shall  see  him  reigning 
in  glory,  and  myself  raised  to  a  l)lcssed  connnunion 
with  him!  Then  shall  I  indeed  have  'beauty  for 
ashes,  the  oil  of  joy  for  mourning,  and  the  garment 
of  praise  for  the  sj)irit  of  heaviness  ;  and  Sion  shall 
be  made  an  eternal  excellency,  a  joy  of  many  gene- 
rations.' Why,  then,  do  I  not  arise  from  the  dust, 
and  cease  my  com})laints  ?  Why  do  I  not  tram- 
ple on  vain  delights,  and  feed  on  the  foreseen  de- 
lights of  glory  ?  Why  is  not  my  life  a  continual 
joy,  and  the  savour  of  heaven  perpetually  upon 
my  si)irit  ?" 

Let  me  here  obsei-ve,  that  there  is  no  necessity  to 
exercise  these  affections,  either  exactly  in  this  order, 
or  all  at  one  time.  Sometimes  one  of  thy  affections 
may  need  more  exciting,  or  may  be  more  lively  than 
the  rest ;  or,  if  thy  time  be  short,  one  may  be  exer- 
cised one  day,  and  another  upon  the  next ;  all  which 
must  be  left  to  thy  prudence  to  determine.  Thou 
hast  also  an  o})port unity,  if  inclined  to  make  use  of 
it,  to  exercise  opposite  and  more  mixed  affections ; 
such  as — hatred  of  sin,  wliicli  would  deprive  tliy 


HEAVENLY  CONTEMPLATION.  271 

soul  of  these  immortal  joys  ; — godly  Tear,  lest  thou 
shouldst  abuse  thy  mercy  ; — godly  sliame  and  griof, 
for  having  abused  it ; — unfeigned  repentance  ;  self- 
indignation  ;  jealousy  over  tliy  heart ; — and  pity  for 
those  wlio  are  in  danger  of  losing  these  immortal 

joys. 

Thirdly.  We  are  also  to  take  notice  how  lieavenly 
contemplation  is  promoted  by  sohloquy  and  prayer. 
Though  consideration  be  the  chief  instrument  in 
tliis  work,  yet,  by  itself,  it  is  not  so  likely  to  affect 
tlie  heart.  In  this  respect,  contemplation  is  like 
})rcaching,  where  the  mere  explaining  of  truths  and 
duties  is  seldom  attended  with  such  success,  as  the 
lively  aj)pIication  of  them  to  the  conscience  ;  nv.d 
especially  when  a  divine  blessing  is  earnestly  sought 
for  to  acco]nj)any  such  application. 

1.  B}^  soliloquy,  or  a  pleading  the  case  with  thy- 
self, thou  must  in  thy  meditation  quicken  thy  own 
heart.  Enter  into  a  serious  debate  with  it.  Plead 
with  it  in  the  most  moving  and  affecting  language, 
and  urge  it  with  the  most  powcrlld  and  weighty  ar- 
guments. It  is  what  holy  men  of  God  have  ju'ac- 
tised  in  all  ages.  Thus  David :  "  Why  art  thou 
cast  down,  O  my  soul  ?  and  v/hy  art  thou  disqui- 
eted within  me  ?  Hope  thou  in  God  ;  for  I  shal 
3'^et  praise  him,  who  is  the  health  of  my  counte- 
nance, and  my  God."  And  again :  "  Bless  the  Lord, 
O  my  soul  I  and  all  tliat  is  within  me,  bless  his  hoiy 
name  !  Bless  the  Lord,  O  my  soul !  and  forget  not 
all  his  benefits !"  This  sohloquy  is  to  be  made  use 
of  according  to  the  several  affeeiions  of  the  soul, 
and  according  to  its  several  necessities.  It  is  a 
preaching  to  one's  self;  for  as  every  good  master  or 
father  of  a  family  is  a  good  preacher  to  his  own 
family,  so  every  good  Christian  is  a  good  preachev 
to  his  own  soul.  Therefore  the  very  same  method 
which  a  minister  should  use  in  his  preaching  to  othr 
ers,  every  Christian  should  endeavour  after  in  speak- 
ing to  himself.  Observe  the  matter  and  manner  of 
the  most  heart-affecting  minister ;  let  him  be  as  a 
pattern  for  your  imitation  ;  and  the  same  way  that 


272  AUXILIARIES    OF 

he  takes  with  the  hearts  of  his  people,  do  thou  also 
take  with  thy  own  heart.  Do  this  in  thy  heavenly 
contemplation ;  explain  to  thyself  the  things  on 
which  thou  dost  meditate ;  confirm  thy  faith  in  them 
by  Scripture ;  and  then  apply  them  to  thyself,  ac- 
cording to  their  nature,  and  thy  own  necessity. 
There  is  no  need  to  object  against  this,  from  a  sense 
of  thy  own  inability.  Doth  not  God  command  thee 
to  "  teach  the  Scriptures  diligently  unto  thy  chil- 
dren, and  talk  of  them  when  thou  sittest  in  thine 
house,  and  when  thou  walkest  by  the  way,  and  when 
thou  liest  down,  and  when  tliou  risest  up  ?"  And  if 
thou  must  have  some  abihty  to  teach  thy  children, 
much  more  to  teach  thyself;  and  if  thou  canst  talk 
of  divine  things  to  others,  why  not  also  to. thy 
own  heart  ? 

2.  Heavenly  contemplation  is  also  promoted  by 
speaking  to  God  in  prayer,  as  well  as  by  speaking 
to  ourselves  in  soliloquj^  Ejacdatory  prayer  may 
very  properly  be  intermixed  with  meditation,  as  a 
part  of  the  duty.  How  often  do  w^e  find  David,  in 
the  same  psalm,  sometimes  pleading  with  his  soul, 
and  sometimes  with  God !  The  apostle  bids  us 
"speak  to  ourselves  in  psalms,  and  hynms,  and  spir- 
itual songs ;"  and  no  doubt  we  may  also  speak  to 
God  in  them.  This  keeps  the  soul  sensible  of  the 
divine  presence,  and  tends  greatly  to  quicken  and 
raise  it.  As  God  is  the  highest  object  of  our  thoughts, 
so  our  viewing  of  him,  speaking  to  him,  and  plead- 
ing with  him,  more  elevates  the  soul,  and  excites 
the  affections,  than  any  other  part  of  meditation. 
Tliough  we  remain  unaffected,  while  we  plead  the 
case  with  ourselves  ;  yet,  when  we  turn  our  speech 
to  God,  it  may  strike  us  w^ith  awe  ;  and  the  hohness 
and  majesty  of  him  whom  we  speak  to  may  cause 
both  the  matter  and  words  to  pierce  the  deeper. 
When  we  read,  that  "  Isaac  went  out  to  meditate 
in  the  field,"  the  margin  says,  "  to  pray ;"  for  the 
Hebrew  word  signifies  both.  Thus,  in  our  medita- 
tions, to  intermix  soliloquy  and  prayer,  sometimes 
speaking  to  our  own  hearts,  and  sometimes  to  God, 


HEAVENLY    CONTEMPLATION.  273 

is,  I  apprehend,  the  highest  step  we  can  advance  to 
in  this  heavenly  work.  Nor  should  we  imagine  it 
will  be  as  well  to  take  up  with  prayer  alone,  and 
lay  aside  meditation  ;  for  they  are  distinct  duties, 
and  must  both  of  them  be  performed.  We  need 
one  as  well  as  the  otlier,  and  therefore  shall  wrong 
ourselves  by  neglecting  eitlier.  Besides,  the  mixture 
of  them,  like  music,  will  be  more  engaghig  ;  as  the 
one  serves  to  put  life  into  the  other.  And  our  speak- 
ing to  ourselves  in  meditation,  should  go  before  our 
speaking  to  God  in  prayer.  For  want  of  attending 
to  this  due. order,  men  speak  to  God  with  far  less 
reverence  and  aftection  than  they  would  speak  to 
an  angel,  if  he  should  appear  to  them ;  or  to  a  judge, 
if  they  were  speaking  for  their  lives.  Speaking  to 
the  God  of  heaven  in  prayer,  is  a  weightier  duty 
than  most  are  aware  of. 


CHAPTER  XV 

Heavenly  Contemplation  assisted  hy  sensible  Objects, 
and  guarded  against  a  treacherous  Heart. 

It  is  difficulc  to  maintain  a  lively  impression  of  heavenly  tilings:  there- 
fore, I.  Hoavoiily  coHtompliitiDii  may  be  assisted  by  sensible  objects  ; 

1.  If  we  draw  strong  su]);)os-iti(>n^  from  sense  ;  and,  2.  If  we  com- 
pare the  objects  of  sense  witii  the  objects  of  faith.  II.  Heavenly 
contemplation  may  also  be  guarded  against  a  treacherous  heart,  by 
considering,  J.  The  great  Itackwardncss  of  the  heart  to  this  duty  ; 

2.  its  trifling  in  it ;  3.  its  wandering  from  it,  and  4.  its  too  abruptly 
putting  an  end  to  it. 

The  most  difficult  part  of  heavenly  contempla- 
tion is,  to  maintain  a  lively  sense  of  heavenly  things 
upon  our  hearts.  It  is  easier  merely  to  tliink  of 
heaven  a  whole  day,  than  to  be  lively  and  affection- 
ate in  those  thoughts  a  quarter  of  ap  hour.  Faith 
is  imperfect,  for  we  are  renewed  but  in  part,  and 
goes  against  a  world  of  resistance  ;  and,  being  su- 
pernatural, is  ])rone  to  decline  and  languisii,  unless 
it  be  continually  excited.     Sense  is  strong,  accord- 


274  CONTEMPLATION    ASSISTED 

ing  to  the  strength  of  the  flesh  ;  and,  being  natural, 
continues  while  nature  continues.  The  objects  of 
faith  are  fur  off;  but  those  of  sense  arc  nigh.  We 
must  go  as  far  as  heaven  for  our  joys.  To  rejoice 
in  what  we  never  saw,  nor  ever  knev/  the  man  tliat 
did  see,  and  this  upon  a  mere  promise  in  the  Bible, 
is  not  so  easy  as  to  rejoice  in  what  we  see  and  pes 
sess.  It  must,  therefore,  be  a  point  of  S})iritual  prii 
deuce,  to  call  in  sense  to  the  assistance  of  faith.  It 
will  be  a  good  work,  if  we  can  make  friends  of  these 
usual  enemies,  and  make  them  instruments  for  rui.-:- 
ing  us  to  God,  which  are  so  often  the  means  of  draAv- 
ing  us  from  him.  Why  hath  God  given  us  either 
our  senses,  or  their  common  objects,  if  they  might 
not  be  serviceable  to  his  praise  ?  Why  doth  tiie 
Holy  Spirit  describe  the  glory  of  the  New  Jerusa- 
lem in  expressions  that  are  even  grateful  to  the 
flesh  ?  Is  it  that  we  might  think  heaven  to  be  made 
of  gold  and  pearl  ?  or  that  saints  and  angels  eat  and 
drink  ?  No,  but  to  help  us  to  conceive  of  them  as 
we  are  able,  and  to  use  these  borrowed  phrases  as 
a  glass,  in  which  we  must  see  the  things  themselves 
imperfectly  represented,  till  we  come  to  an  imme- 
diate and  perfect  sight.  And,  besides  showing  Jiow 
heavenly  contemplation  may  be  assisted  by  sensible 
objects, — this  chapter  will  also  show  how  it  may  ])e 
preserved  from  a  wandering  heart. 

First.  In  order  that  lieavenly  contemplation  may 
be  assisted  by  sensible  objects,  let  me  only  advise  to 
draw  strong  suppositions  from  sense, — and  to  com- 
pare the  objects  of  sense  with  the  objects  of  faith. 

1.  For  the  helping  of  thy  affections  in  heavenly 
contemplation,  draw  a  strong  suppositions  as  possi- 
ble from  thy  senses.  Think  on  the  joys  above,  as 
boldly  as  Scripture  hath  expressed  them.  Bring 
down  thy  conceptions  to  the  reach  of  sense.  Both 
love  and  joy  are  promoted  by  familiar  acquaintance. 
When  we  attempt  to  think  of  God  and  glory,  with- 
out the  Scripture  manner  of  representing  them,  wc 
are  lost,  and  have  nothing  to  fix  our  thoughts  upon ; 
we  set  them  so  far  from  us,  that  our  thoughts  are 


BY    SENSIBLE    OBJECTS.  276 

Strange,  and  we  are  ready  to  say,  what  is  above  us 
is  nothing  to  us.  To  conceive  of  God  and  glory, 
only  as  above  our  concei)tion,  will  beget  but  little 
love  ;  or,  as  above  our  love,  will  produce  little  joy. 
Therefore  put  Christ  no  farther  from  you  than  he 
hath  put  himself,  lest  the  divine  nature  be  again 
inaccessible.  Think  of  Christ  as  in  our  own  glori- 
fied nature.  Think  of  glorified  saints  as  men  made 
perfect.  Suppose  thyself  a  companion  with  John, 
in  his  survey  of  the  New  Jerusalem,  and  viewing 
the  thrones,  the  majesty,  the  heavenly  hosts,  the 
shining  splendour,  which  he  saw.  Suppose  thyself 
his  fellow-traveller  into  the  celestial  kingdom,  and 
that  thou  hatlst  seen  all  the  saints  in  their  white 
robes,  with  "  palms  in  their  hands ;"  and  that  thou 
hadst  heard  those  "  songs  of  Moses  and  of  the 
Lamb."  If  thou  hadst  really  seen  and  heard  these 
tilings,  in  what  a  rapture  wouldst  thou  have  been  ! 
And  the  more  seriously  thou  puttest  this  supposition 
to  thyself,  the  more  will  thy  meditation  elevate  thy 
heart.  Do  not,  like  the  Papists,  draw  them  in  })ic- 
tures !  but  get  the  liveliest  picture  of  them  in  thy 
mind  that  thou  possibly  canst,  by  contemplating  the 
Scripture  account  of  them,  till  thou  canst  say,  "  Me- 
thinks  I  see  a  glimpse  of  glory  !  Methinks  I  hear 
the  shouts  of  joy  and  praise,  and  even  stand  by 
Abraham  and  David,  Peter  and  Paul,  and  other  tri- 
umphant souls  !  Methinks  I  even  see  the  Son  of 
God  appearing  in  the  clouds,  and  the  world  stand- 
ing at  his  bar  to  receive  their  doom  ;  and  hear  him 
sa}^,  '  Come,  ye  blessed  of  my  Father ;'  and  see  them 
go  rejoicing  into  the  joy  of  their  Lord  !  My  very 
dreams  of  these  things  have  sometimes  greatly  af- 
fected me  ;  and  should  not  these  just  suppositions 
much  more  affect  me  ?  What  if  I  had  seen,  with 
Paul,  those  '  unutterable  things  ?'  Or,  with  Stephen, 
had  seen  '  heaven  opened,  and  Christ  sitting  at  the 
right  hand  of  God  ?'  Surely  that  one  sight  was 
worth  his  storm  of  stones.  What  if  I  had  seen,  as 
Micaiah  did,  '  the  Lord  sitting  upon  his  throne,  and 
all  the  host  of  heaven  standing  on  his  right  hand 


276  CONTEMPLATION    ASSISTED 

and  on  He  left  ?'  Such  things  did  these  men  of  God 
see ;  and  I  shall  shortly  see  far  more  than  ever  they 
saw,  till  they  were  loosed  from  the  flesh,  as  I  must 
be."  Thus  you  see  how  it  excites  our  affections  in 
this  heavenly  work,  if  we  make  strong  and  familiar 
suppositions,  from  our  bodily  senses,  concerning  the 
state  of  blessedness,  as  the  Spirit  hath  in  conde- 
scending language  expressed  it. 

2.  The  other  way  in  which  our  senses  may  pro- 
mote this  heavenly  v/ork,  is,  by  comparing  the  ob- 
jects of  sense  with  the  objects  of  faith.  As  for  in- 
stance :  You  may  strongly  argue  with  your  hearts 
from  the  corrupt  delights  of  sensual  men  to  the  joys 
above.  Think  with  yourselves,  "  Is  it  such  a  de- 
light to  a  sinner  to  do  wickedly  ?  And  will  it  not 
be  dehghtful  indeed  to  live  with  God  ?  Hath  the 
drunkard  such  delights  in  his  cups,  that  the  fears  of 
damnation  will  not  make  him  forsake  them  ?  Will 
the  whoremonger  rather  part  with  his  credit,  estate, 
and  salvation,  than  with  his  brutish  dehghts !  If 
the  Way  to  hell  can  afford  such  pleasure,  what  then 
are  the  pleasures  of  the  saints  in  heaven !  If  the 
covetous  man  hath  so  much  pleasure  in  his  wealth-, 
and  the  ambitious  man  in  places  of  power  and  titles 
of  honour,  what  then  have  the  saints  in  everlasting 
treasures,  and  in  heavenly  honours,  where  we  shall 
be  set  above  principalities  and  powers,  and  be  made 
the  glorious  spouse  of  Christ !  How  delightfully 
will  the  voluptuous  follow  their  recreations  from 
morning  to  night,  or  sit  at  their  cards  and  dice  nights 
and  days  together !  O,  the  delight  we  shall  have 
when  we  come  to  our  rest,  in  beholding  the  face  of 
the  living  God,  and  in  singing  forth  the  praises  unto 
him  and  the  Lamb  !"  Compare  also  the  delights 
above  with  the  lawful  and  moderate  delights  of 
sense.  Think  with  thyself,  "How  sweet  is  food  to 
my  taste  when  I  am  hungry  ;  especially  if  it  be,  as 
Isaac  said,  '  such  as  I  love,'  which  my  temperance 
and  appetite  incline  to  !  What  delight,  then,  must 
my  soul  have  in  feeding  upon  '  Christ,  the  living 
bread,'  and  in  '  eating  with  him  at  his  table  in  his 


BY    SENSIBLE    OBJECTS.  277 

kingdom!'  Was  a  mess  of  pottage  so-  sweet  to 
Esau  in  his  hunger,  that  he  would  buy  it  at  so  dear 
a  rate  as  his  birthright  ?  How  highly,  then,  should 
I  value  this  never-perishing  food  !  How  pleasant  is 
drink  in  the  extremity  of  thirst,  scarcely  to  be  ex- 
pressed ;  enough  to  make  the  'strength  of  Samson 
revive  !'  O  how  delightful  will  it  be  to  my  soul  tO' 
drink  of  that '  fountain  of  hving  water,  which  whoso* 
drinketh  it  shall  thirst  no  more  !'  How  delightful 
are  grateful  odours  to  the  smell ;  or  music  to  the 
ear ;  or  beautiful  sights  to  the  eye  !  What  fragrance^ 
then,  hath  '  the  precious  ointment  which  is  poured 
on  the  head'  of  our  glorified  Saviour,  and  which' 
must  be  poured  on  the  heod  of  all  his  saints,  and 
will  fill  all  heaven  with  its  odour !  How  delightful* 
is  the  music  '  of  the  heavenly  host !'  How  pleasing- 
will  be  those  real  beauties  above  !  How  glorious 
the  '  building  not  made  with  hands,'  the  house  that 
God  himself  dwells  in,  the  walks  and  prospects  m 
*  the  city  of  God,'  and  the  celestial  paradise  1" 

Compare  also  the  delights  above  with  those  we 
find  in  natural  knowledge.  These  are  far  beyond 
the  dehghts  of  sense  ;  but  how  much  farther  are  the 
dehghts  of  heaven !  Think,  then,  "  Can  an  Ar- 
chimedes be  so  taken  up  with  his  mathematical 
invention,  that  the  threats  of  death  cannot  disen- 
gage him,  but  he  will  die  in  the  midst  of  his  con- 
templations ?  Should  not  I  be  much  more  taken 
up  with  the  delights  of  glory,  and  die  with  these 
contemplations  fresh  upon  my  soul ;  especially  when 
my  death  will  perfect  my  delights,  while  those  of 
Archimedes  die  with  him  !  What  exquisite  pleas- 
ure is  it  to  dive  into  the  secrets  of  nature,  and  find 
out  the  mysteries  of  arts  and  sciences  ;  especially  if 
we  make  a  new  discovery  in  any  one  of  them! 
What  high  delights  are  there,  then,  in  the  knowledge 
of  God  and  Christ!  If  the  face  of  human  learning 
be  so  beautiful  as  to  make  sensual  pleasures  appear 
base  and  brutish,  how  beautiful,  then,  is  the  face  of 
God  !  When  we  meet  with  some  choice  book,  how 
could  we  read  it  day  and  night,  almost  forgetful  of 


278  CONTEMPLATION    ASSISTED 

meat,  drink,  or  sleep  ?  What  delights  are  there, 
then,  at  God's  right  hand,  where  we  shall  know  in  a 
moment  all  that  is  to  be  known  !" — Compare,  also, 
the  delights  above  with  the  delights  of  morality,  and 
of  the  natural  affections.  What  delight  had  many- 
sober  heatliens  in  the  rules  and  practice  of  moral 
duties,  so  that  they  took  him  alone  for  an  honest 
man,  who  did  well  through  the  love  of  virtue,  and 
not  merely  for  fear  of  punishment ;  yea,  so  much 
valued  was  this  moral  virtue,  that  they  thought  man's 
chief  happiness  consisted  in  it.  Think  then,  "  What 
excellency  will  there  be  in  our  heavenly  perfection, 
and  in  that  uncreated  perfection  of  God  which  we 
shall  behold  !  What  sweetness  is  there  in  the  ex- 
ercise of  natural  love,  whether  to  children,  parents, 
yoke-fellows,  or  intimate  friends !  Does  David  say 
of  Jonathan,  '  Thy  love  to  me  was  wonderful,  pass- 
ing the  love  of  women  ?'  Did  '  the  soul  of  Jona- 
than cleave  to  David  ?'  Had  Christ  himself  one 
*  disciple  whom  he  especially  loved,  and  who  was 
wont  to  lean  on  his  breast  ?'  If,  then,  the  dehghts 
of  close  and  cordial  friendship  be  so  great,  what 
<lelight  shall  we  have  in  the  friendship  of  the  Most 
High,  and  in  our  mutual  intimacy  with  Jesus  Christ, 
and  in  the  dearest  love  of  the  saints  !  Surely  this 
will  be  a  stricter  friendship,  and  these  more  lovely 
and  desirable  friends,  than  ever  the  sun  beheld ;  and 
both  our  affections  to  our  Father  and  Saviour,  and 
especially  theirs  to  lis,  will  be  such  as  we  never 
knew  here.  If  one  angel  could  destroy  a  host,  the 
affections  of  spirits  must  also  be  proportionably 
stronger,  so  that  we  shall  then  love  a  thousand  times 
more  ardently  than  we  can  now.  As  all  the  attri- 
butes and  works  of  God  are  incomprehensible,  so 
is  this  of  love  :  he  will  love  us  iniinitely  beyond  out 
most  perfect  love  to  Him.  What,  then,  will  there 
be  in  this  mutual  love !" 

Compare  also  the  excellencies  of  heaven  with 
those  glorious  works  of  creation  which  our  eyes 
now  behold.  What  wisdom,  power,  and  goodness, 
are  manifested  therein  !     How  does  the  majesty  of 


BY    SENSIBLE    OBJECTS,  279 

the  Creator  shine  in  this  fabric  of  the  world  !  "  Hia 
works  are  great,  sought  out  of  all  them  that  have 
pleasure  therein."  What  divine  skill  in  forming  the 
bodies  of  men  or  beasts  !  What  excellency  in  every 
plant !  What  beauty  in  flowers !  What  variety 
and  usefulness  in  herbs,  plants,  fruits,  and  minerals ! 
What  wonders  are  contained  in  the  earth  and  its 
inhabitants  ;  the  ocean  of  waters,  with  its  motions 
and  dimensions;  and  the  constant  succession  of 
spring  and  autumn,  of  sunnner  and  winter  !  Think, 
then,  "If  these  things,  which  are  but  servants  to 
sinful  man,  are  so  full  of  mysterious  worth,  what  is 
that  place  where  God  himself  dwells,  and  which  ia 
prepared  for  just  men  made  perfect  with  Christ' 
Wliat  glory  is  there  in  the  least  of  yonder  stars ! 
What  a  vast  resplendent  body  is  yonder  moon,  and 
every  planet !  What  an  inconceivable  glory  hath 
the  sun !  But  all  this  is  nothing  to  the  glory  of 
heaven.  Yonder  sun  must  there  be  laid  aside  as 
useless.  Yonder  is  but  darkness  to  the  lustre  of  my 
Father's  house.  I  shall  myself  be  as  glorious  as 
that  sun.  This  whole  earth  is  but  my  Father's  foot- 
stool. This  thunder  is  nothing  to  his  dreadful  voice. 
These  winds  are  nothing  to  the  breath  of  his  mouth- 
If  the  '  sendmg  rain,  and  making  the  sun  to  rise  on 
the  just  and  on  the  unjust'  be  so  wonderful,  how 
much  more  wonderful  and  glorious  will  that  sun  be, 
which  must  shine  on  none  but  saints  and  angels  !" 
Compare  also  the  enjoyments  above  with  the  won- 
ders of  providence  in  the  church  and  world.  Would 
it  not  be  an  astonishing  sight  to  see  "  the  sea  stand 
as  a  wall  on  the  right  hand,  and  on  the  left,  and  the 
dry  land  appear  in  the  midst,  and  the  peo})le  of 
Israel  pass  safely  through,  and  Pharaoh  and  his  host 
drowned  ?"  or  to  have  seen  the  ten  plagues  of 
Egypt  ?  or  the  rock  gushing  forth  streams  ?  or 
manna  and  quails  rained  from  heaven  ?  or  the  earth 
opening  and  swallowing  up  the  wicked  ?  But  we 
shall  see  far  greater  things  than  these  ;  not  only 
sights  more  wonderful,  but  more  delightful !  there 
shall  be  no  blood,  nor  wrath,  intermingled ;  nor 


280  CONTEMPLATION    ASSISTED 

shall  we  cry  out,  as  "  the  men  of  Beth-shemesh, 
Who  is  able  to  stand  before  this  holy  Lord  God  ?" 
How  astonishing  to  see  the  sun  stand  still  in  the 
firmament ;  or  "  the  dial  of  Ahaz  go  back  ten  de- 
grees !"  But  we  shall  see  when  there  shall  be  no 
sun  ;  or  rather  shall  behold  for  ever  a  sun  of  infi- 
nitely greater  brightness.  What  a  life  should  we 
have  if  we  could  have  drought  or  rain  at  our  pray- 
ers ;  or  have  fire  from  heaven  to  destroy  om-  ene- 
mies, as  Elijah  had ;  or  raise  the  dead,  as  Ehsha  ;  or 
miraculously  cure  diseases,  and  speak  all  languages, 
as  the  apostles  I  Alas,  these  are  nothing  to  the 
wonders  we  shall  see  and  possess  with  God ;  and 
all  of  them  wonders  of  goodness  and  love  !  We 
shall  ourselves  be  the  subjects  of  more  wonderful 
mercies  than  any  of  these.  Jonah  was  raised  but 
from  a  three  days'  burial  in  the  belly  of  a  fish  ;  but 
we  shall  be  raised  from  many  years'  rottenness  and 
dust ;  and  that  dust  exalted  to  the  glory  of  the  sun  ; 
and  that  glory  perpetuated  through  eternity.  Surely^ 
if  we  observe  but  common  providences,  as  the  mo- 
tions of  the  sun  ;  the  tides  of  the  sea  ;  the  standing 
of  the  earth ;  the  watering  it  with  ram,  as  a  gar- 
den ;  the  keeping  in  order  a  wicked  confused  world : 
with  many  others,  they  are  all  admirable.  But  what 
are  these  to  the  Sion  of  God,  the  vision  of  the  divine 
Majesty,  and  the  order  of  the  heavenly  host  7 — Add 
to  these,  those  particular  providences  which  thou 
hast  thyself  enjoyed  and  recorded  through  thy  life^ 
and  compare  them  with  the  mercies  thou  shalt  have 
above.  Look  over  the  mercies  of  thy  youth  and 
riper  age,  of  thy  prosperity  and  adversity,  of  thy 
several  places  and  relations ;  are  they  not  excellent 
and  innumerable,  rich  and  engaging  ?  How  sweet 
was  it  to  thee,  when  God  resolved  thy  doubts  ;  scat- 
tered thy  fears  ;  prevented  the  inconveniences  into 
whtch  thy  own  counsel  would  have  cast  thee ;  eased 
thy  pains  ;  healed  thy  sickness  ;  and  raised  thee  up 
as  from  death  and  the  grave !  Think,  then,  "  Are 
all  these  so  sweet  and  precious,  that  without  them 
my  life  would  have  been  a  perpetual  misery  ?   Hath 


BY    SENSIBLE    OBJECTS.  281 

his  providence  on  earth  lifted  me  so  high,  '  and  his 
gentleness  made  me  so  great  ?'  How  sweet,  then, 
will  his  glorious  presence  be  !  How  high  will  his 
eternal  love  exalt  me  !  And  how  great  shall  I  be 
made  in  communion  with  his  greatness !  If  my  pil- 
grimage and  warfare  have  such  mercies,  what  shall 
1  find  in  my  home,  and  in  my  triumph  !  If  God 
communicates  so  much  to  me,  while  I  remain  a  sin- 
ner, what  will  he  bestow  me  when  I  am  a  perfected 
sahit !  If  I  have  had  so  much  at  such  a  distance 
from  him,  what  shall  I  have  in  his  immediate  pres- 
ence, where  I  shall  ever  stand  before  his  throne  !" 

Compare  the  joys  above  with  the  comforts  thou 
hast  here  received  in  ordinances.  Hath  not  the 
Bible  been  to  thee  as  an  open  fountain,  flowing  with 
comforts  day  and  night  ?  What  suitable  promises 
have  come  into  thy  mind;  so  that,  with  David,  thou 
mayst  say,  "  Unless  thy  law  hud  been  my  delight,  I 
should  then  have  perished  in  mine  affliction !" 
Think  then,  "  If  his  word  be  so  full  of  consolations, 
what  overflowing  springs  shall  we  find  in  God  him- 
self! If  his  letters  are  so  comfortable,  what  will 
the  glories  of  his  ])resence  be  !  If  the  promise  is 
so  sweet,  what  will  the  performance  be !  If  the 
testament  of  our  Lord,  and  our  charter  for  the  king- 
dom, be  so  comfortable,  wliat  will  be  our  possession 
of  the  kingdom  itself  i"— Think  farther,  "  What  de- 
lights have  I  also  found  in  the  word  preached ! 
When  I  have  sat  under  a  heavenly,  heart-searching 
teacher,  how  hath  my  heart  been  warmed  !  Me- 
thinks  I  have  felt  myself  almost  in  heaven.  How 
often  have  I  gone  to  the  congregation  troubled  in 
spirit,  and  returned  joyful !  How  often  have  I  gone 
doubting,-  and  God  hath  sent  me  home  persuaded 
of  his  love  in  Christ !  What  cordials  have  I  met 
with  to  animate  me  in  every  conflict !  If  but  the 
face  of  Moses  shine  so  gloriously,  what  glory  is 
there  in  the  face  of  God !  If 'the  feet  of  them  that 
pubhsh  peace,  that  bring  good  tidings  of  salvation, 
be  beautiful,'  how  beautiful  is  the  face  of  the  Prince 
of  peace !  If  this  treasure  be  so  precious  in  earthen 
24 


282  CONTEMPLATION    ASSISTED 

vessels;  what  is  tbat  treasure  laid  up  in  heaven! 
Blessed  are  the  eyes  that  see  what  is  seen  there,  and 
the  ears  that  hear  the  things  that  are  heard  there. 
There  shall  I  hear  Elijah,  Isaiah,  Jeremiah,  John, 
Peter,  Paul ;  not  preaching  to  gainsayers,  in  impris- 
onment, persecution,  and  reproach  ;  but  triumphing  in 
the  praises  of  him  that  hath  raised  them  to  honour 
and  glory." — Think,  also,  "  What  joy  is  it  to  have 
access  and  acceptance  in  prayer ;  that  I  may  always 
go  to  God,  and  open  my  case,  and  unbosom  my  soul 
to  him,  as  to  my  most  faithful  friend  !  But  it  will 
be  a  more  unspeakable  joy,  when  I  shall  receive  all 
blessings  without  asking,  and  all  my  necessities  and 
miseries  will  be  removed,  and  when  God  himself 
Avill  be  tiie  portion  and  inheritance  of  my  soul." — 
As  for  the  Lord's  supper,  "  What  a  privilege  is  it  to 
be  admitted  to  sit  at  his  table,  to  have  his  coA-enant 
sealed  to  me  there  !  But  all  the  life  and  comfort 
there,  is,  to  assure  me  of  the  comforts  hereafter. 

0  the  difference  between  the  last  supper  of  Christ 
on  earth,  and  the  marriage  supper  of  the  Lamb  at 
the  great  day!  Then  his  room  will  be  the  glorious 
heavens  ;  his  attendants,  all  the  hosts  of  angels  and 
saints ;  no  Judas,  no  unfurnished  guest,  comes  there ; 
but  the  humble  believers  must  sit  down  by  him,  and 
their  feast  will  be  their  mutual  loving  and  rejoicing." 
— Concerning  the  communion  of  saints,  think  with 
thyself,  "  What  a  pleasure  is  it  to  live  with  intelli- 
,gent  and  heavenly  Christians  !  David  says  of  such, 
'  they  were  all  his  dehght.'  O  what  a  delightful 
society,  then,  shall  I  have  above  !  Had  I  but  seen 
Job  on  the  dunghill,  what  a  mirror  of  patience  !  and 
what  will  it  be  to  see  him  in  glory  !  How  delight- 
ful to  have  heard  Paul  and  Silas  singing  in  the 
stocks !  How  much  more  to  hear  them  sing  praises 
in  heaven  !  What  melody  did  David  make  on  his 
harp  !  But  how  much  more  melodious  to  hear  that 
sweet  singer  in  the  heavenly  choir !     What  would 

1  have  given  for  an  hour's  free  converse  with  Paul, 
when  he  was  just  come  down  fi-om  the  third  heav- 
en !     But  I  must  shortly  see  those  tlimgs  myself,  and 


BY    SENSIBLE    OBJECTS.  283. 

possess  what  I  see." — Once  more,  thiiik  of  praising 
Grod  in  concert  with  his  saints :  "  What  if  I  had 
been  in  the  place  of  those  shepherds,  who  saw,  and 
heard,  the  heavenly  host  singing,  '  Glory  to  God  in 
the  highest,  and  on  earth  peace,  good  will  towards 
men !'  But  I  shall  see  and  hear  more  glorious 
things.  How  blessed  should  I  have  thought  myself, 
had  1  heard  Christ  in  his  thanksgivings  to  his  Fa- 
ther !  liow  much  more,  when  I  shall  hear  him 
pronounce  me  blessed!  If  there  was  such  joy  at 
bringing  back  the  ark,  or  at  rebuilding  the  temple ; 
what  will  there  be  in  the  New  Jerusalem !  If  the 
earth  rent,  when  the  people  rejoiced  at  Solomon's 
coronation;  what  a  joyful  shout  will  there  be  at  the 
appearing  of  the  King  of  the  church  !  If,  '  when 
tlie  foundations  of  the  earth  were  laid,  the  morning 
stars  sang  togctlier,  and  all  the  sons  of  God  siiouted 
for  joy  ;'  what  a  joyful  song  will  there  be,  when  the 
world  of  glory  is  both  Ibunded  and  finished,  when 
tlie  top-stone  is  laid,  and  when  '  the  holy  city  is 
adorned  as  the  bride,  the  Lamb's  wife  !' " 

Compare  the  joys  thou  shalt  have  in  heaven  with 
what  the  saints  have  found  in  the  way  to  it,  and  in 
the  foretastes  of  it.  When  did  God  ever  reveal  the 
least  of  himself  to  any  of  his  saints,  but  the  joy  of 
their  hearts  was  answerable  to  the  revelation  ?  In 
what  an  ecstasy  was  Peter  on  the  mount  of  trans- 
figuration !  "  IVIastcr,"  says  he,  "  it  is  good  for  '^^ 
to  be  here;  let  us  make  three  tabernacles,  ^ne  foy 
thee,  and  one  for  Moses,  and  one  fo;  jEHas."  A,s  if 
he  had  said,  "  O  let  us  not  go  uown  again  to  yonder 
persecutmg  rabble  ;  let  us  not  return  to  our  m.ean 
and  suftering  state.  Is  it  not  better  to  stay  here 
now  we  are  here  ?  Is  not  here  better  company,  and 
sweeter  pleasure  ?"  How  was  Paul  lifted  up  with 
what  he  sav/  !  How  did  the  face  of  Moses  shine, 
when  he  had  been  talking  with  God !  These  were 
all  extraordinary  foretastes;  but  little  to  the  full 
beatifical  vision.  IIow  often  have  we  read  and 
heard  of  dying  saints  wlio  have  been  full  of  joy ; 
and  when  their  bodies  liave  felt  the  extremity  of 


284  CONTEMPLATION    ASSISTED 

sickness  and  pain,  have  had  so  much  of  heaven  in 
their  spirits,  that  their  joy  hath  far  exceeded  their 
sorrows !  If  a  spark  of  this  fire  he  so  glorious,  even 
amidst  the  sea  of  adversity ;  wliat  tlien  is  glory  it- 
self! O  tlic  joy  that  the  martyrs  have  felt  in  the 
flames  !  They  were  flesh  and  ])lood,  as  well  as  we  ; 
it  must  therefore  be  some  excellent  thing  that  filled 
their  spirits  with  joy,  while  their  bodies  were  burn- 
ing. Think,  reader,  in  thy  meditations,  "  Sure  it 
must  be  some  wonderful  foretaste  of  gloi-y  that 
made  the  flames  of  fire  easy,  and  tlie  king  of  terrors 
welcome.  What  then  is  glory  itself!  What  a  bless- 
ed rest,  when  the  thoughts  of  it  made  Paul  desire 
to  depart,  and  be  with  Christ ;  and  makes  the  saints 
never  think  themselves  w^ell,  till  they  are  dead  ! 
Shall  Saunders  embrace  the  stake,  and  cry.  Wel- 
come, cross  !  And  shall  not  I  more  dehghtfully  em- 
brace my  blessedness,  and  cry.  Welcome,  crown  ? 
Shall  Bradford  kiss  the  fagot,  and  shall  not  I  kiss 
the  Saviour?  Shall  another  poor  martyr  rejoice  to 
have  her  foot  in  the  same  hole  of  the  stocks,  in  which 
Mr.  Philpot's  had  been  before  her  ?  And  shall  not 
I  rejoice,  that  my  soul  shall  live  in  the  same  place 
of  glory,  where  Christ  and  his  apostles  are  gone 
before  me  ?  Shall  fire  and  fagot,  prisons  and  ban- 
ishment, cruel  mockings  and  scourgings,  be  more 
welcome  to  others  than  Christ  and  glory  to  me  ? 
God  forbid !" 

Compare  the  glory  of  the  heavenly  kingdom  witfi 
the  glory  of  the  church  on  earth,  and  of  Christ  in 
his  state  of  humiliation.  If  Christ's  suffering  in  the 
room  of  sinners  had  such  cxcellenc}',  what  is  Christ 
at  his  Father's  right  hand  !  If  the  church  under 
her  sins  and  enemies  have  so  much  beauty,  what 
will  she  have  at  the  marriage  of  the  Lamb  !  How 
wonderful  was  the  Son  of  God  in  the  form  of  a  ser- 
vant When  he  is  born,  a  new  star  must  appear, 
and  conduct  the  strangers  to  worship  him  in  a  man- 
ger ;  heavenly  hosts  with  their  songs  must  celebrate 
his  nativity ;  while  a  child,  he  must  dispute  with 
doctorss  i  when  he  enters  upon  his  office,  he  turns 


BY    SENSIBLE    OBJECTS.  285 

water  into  wiiie  ;  feeds  thousands  witli  a  few  loaves 
and  fishes ;  cleanses  the  lepers,  heals  the  sick,  re- 
stores the  lame,  gives  sight  to  the  bhnd,  and  raises 
the  dead.  How  wonderful  then  is  his  celestial  glo- 
ry !  If  there  be  such  cutting  down  of  boughs,  and 
spreading  of  garments,  and  crying  Hosamia,  tor 
one  that  comes  into  Jerusalem  riding  on  an  ass ; 
what  will  there  be  when  he  comes  with  his  angels 
in  his  glory  !  If  they  that  heard  him  "  preach  the 
gospel  of  the  kingdom,"  confess,  "  Never  man 
spake  like  this  man  ;"  they,  then,  that  behold  his  ma- 
jesty in  his  kingdom,  will  say,  "  There  was  never 
glory  hke  this  glory."  If,  when  his  enemies  came 
to  apprehend  him,  they  fell  to  the  ground  ;  if,  when 
he  is  dying,  the  earth  quakes,  the  vail  of  the  temple 
is  rent,  the  sun  is  ecli})sed,  the  dead  bodies  of  the 
saints  arise,  and  the  standcrs-by  acknowledge,  "Ver- 
ily this  was  the  Son  of  God ;"  O,  wliat  a  day  will  it 
be,  when  the  dead  must  all  arise,  and  stand  before 
him!  Vv^ien  he  "  will  once  more  shajie,  not  the  earth 
only,  but  the  heavens  also  !"  when  this  sun  shall  be 
taken  out  of  the  firmament,  and  be  everlastingly 
darkened  with  his  glory !  and  when  every  tongue 
shall  confess  him  to  be  Lord  and  King!  If,  when 
lie  rose  again,  death  and  the  grave  lost  their  power  ; 
if  angels  must  "  roll  away  the  stone,"  terrify  the 
keepers  till  they  are  "  as  dead  men,"  and  send  the 
tidings  to  his  disciples ;  if  he  ascend  to  heaven  in 
their  sight ;  what  power,  dominion,  and  glory,  is  he 
now  possessed  of,  and  which  we  must  for  ever  pos- 
sess with  him  !  When  he  is  gone,  can  a  few  ]Joor 
fishermen  and  tent-makers  cure  the  lame,  blind,  and 
sick,  open  ])risons,  destroy  the  disobedient,  raise  the 
dead,  and  astonish  their  adversaries ;  Avliat  a  world 
will  that  be,  where  every  one  can  do  greater  works 
than  these !  If  the  preaching  of  the  gospel  be  ac- 
companied with  such  power  as  to  discover  the  se- 
crets of  the  heart,  humble  the  proud  sinner,  and 
make  the  most  obdurate  tremble  ;  if  it  can  make 
men  burn  their  books,  sell  their  lands,  bring  in  the 
price,  and  lay  it  down  at  the  preacher's  feet ;  if  it 


286  CONTEMPLATION    ASSISTED 

can  convert  thousands,  and  turn  the  world  upside 
down ;  if  its  doctrine,  from  the  prisoner  at  the  bar, 
can  make  the  judge  on  the  bencJi  tremble  ;  if  Christ 
and  his  saints  have  this  power  and  honour  in  the 
day  of  their  abasement,  and  in  the  time  appointed 
for  their  suffering  and  disgrace  ;  what  then  will 
they  have  in  their  absolute  dominion,  and  full  ad- 
vancement in  their  kingdom  of  glory. 

Compare  the  glorious  change  thou  shalt  have 
at  last,  with  the  gracious  change  which,  the  Spirit 
hath  here  wrought  on  thy  lieart.  There  is  not 
the  smallest  sincere  grace  in  thee,  but  is  of 
greater  worth  than  the  riches  of  the  Indies  ;  not  a 
hearty  desire  after  Christ,  but  is  more  to  be  valued 
than  the  kingdoms  of  the  world.  A  renewed  na- 
ture is  the  very  image  of  God  ;  Christ  dwelling  in 
us ;  and  the  Spirit  of  God  abiding  in  us ;  it  is  a  beam 
from  the  face  of  God  ;  the  seed  of  God  remaining 
in  us  ;  the  only  inherent  beauty  of  the  rational  soul: 
it  ennobles  man  above  all  nobihty  ;  fits  him  to  un- 
derstand his  Maker's  pleasure,  do  his  will,  and  re- 
ceive his  glory.  If  this  grain  of  mustard-seed  be 
so  precious,  what  is  "  the  tree  of  life  in  the  midst 
of  the  paradise  of  God  !"  If  a  spark  of  life,  which 
will  but  strive  against  corruptions,  and  flame  out  a 
few  desires  and  groans,  be  of  so  much  Avorth,  how 
glorious  then  is  the  fountain  of  this  life !  If  we  are 
said  to  be  like  God,  when  we  are  pressed  down  with 
a  body  of  sin ;  sure  we  shall  be  much  more  like  God, 
when  we  have  no  such  thing  as  sin  vvdthin  us.  Is 
the  desire  after,  and  love  of  heaven,  so  excellent ; 
what  then  is  the  thing  itself?  Is  our  joy  in  foresee- 
ing and  behoving  so  sweet ;  what  will  be  the  joy  of 
full  possession  ?  How  glad  is  a  Christian  wlien  he 
feels  his  heart  begin  to  melt,  and  be  dissolved  with 
the  thoughts  of  sinful  unkindness!  Even  this  sor- 
row yields  him  joy.  O,  what,  then,  will  it  be,  when 
we  sliall  know,  and  love,  and  rejoice,  and  praise  in 
the  highest  perfection  !  Think  with  thyself,  "  What 
a  change  was  it,  to  be  taken  from  that  state  wherein 
I  was  born,  and  in  which  J  was  riveted  by  custom^ 


BY    SENSIBLE    OBJECTS.  287 

when  thousands  of  sins  lay  upon  my  score,  and  if  I 
had  so  died,  I  had  been  damned  for  ever  1  What 
an  ?istonishing  chan<re,  to  be  justified  from  all  these 
enormous  crimes,  antl  freed  Irom  all  these  fearful 
plagues,  and  made  an  heir  of  heaven !  How  often, 
when  1  have  thought  of  my  regeneration,  have  I 
cried  out,  O  blessed  day !  and  blessed  be  the  Lord 
that  ever  I  saw  it !  How,  then,  shall  I  cry  out  in 
heaven,  O  blessed  eternity !  and  blessed  be  the  Lord 
that  brought  me  to  it !  Did  the  angels  of  God 
rejoice  to  see  my  conversion  ?  Surely  they  will 
congratulate  my  felicit}'^  in  my  salvation. — Grace  is 
but  a  spark  raked  up  in  the  ashes,  covered  wuth 
flesh  from  the  sight  of  the  world,  and  sometimes 
covered  with  corruption  from  my  own  sight ;  but 
my  everlasting  glory  will  not  be  so  clouded,  nor  my 
light  be  '  under  a  bushel,  but  upon  a  hill,'  even  upon 
mount  Sion,  the  mount  of  God." 

Once  more,  compare  the  joys  which  thou  shall 
have  above,  with  those  foretastes  of  it  which  the 
Spirit  hath  given  thee  here.  Hath  not  God  some- 
times revealed  himself  extraordinarily  to  thy  soul, 
and  let  a  drop  of  glory  fall  upon  it  ?  Hast  thou  not 
been  ready  to  say,  "  O,  that  it  might  be  thus  with 
my  soul  continually !"  Didst  thou  never  cry  out 
with  the  martyr,  after  thy  long  and  mournful  expec- 
tations, "  He  is  come.  He  is  come !"  Didst  thou 
never,  under  a  lively  sermon  of  heaven,  or  in  thy 
retired  contemplations  on  that  blessed  state,  per- 
ceive thy  di'ooping  spirits  revive,  and  thy  dejected 
heart  lift  up  thy  head,  and  the  hght  of  heaven  dawn 
on  thy  soul  ?  Think  with  thyself,  "  What  is  this 
earnest  to  the  full  inheritance  !  Alas,  all  this  light, 
that  so  amazeth  and  rejoiceth  me,  is  but  a  candle 
lighted  from  heaven,  to  lead  me  thither  through 
this  world  of  darkness  !  If  some  godly  men  have 
been  overwhelmed  with  joy  till  they  have  cried  out, 
'  Hold,  Lord,  stay  thy  hand  ;  I  can  bear  no  more  !' 
what  then  will  be  my  joys  in  heaven,  when  my  soul 
shall  be  so  capable  of  seeing  and  enjoyiiKg  God,  that 
thousrh  the  light  be  ten  thousand  times  a  reater  than 


288  CONTEMPLATION    ASSISTED 

the  sun,  yet  my  eyes  shall  be  able  for  ever  to  behold 
it !"  Or  if  thou  hast  not  yet  felt  tliese  sweet  fore- 
tastes, (for  every  believer  hath  not  felt  them,)  then 
make  use  of  such  delights  as  thou  hast  felt,  in  order 
the  better  to  discern  what  thou  shalt  hereafter  feel. 

Secondly.  I  am  now  to  sliow  how  heavenly  con- 
templation may  be  preserved  from  a  wandering 
heart.  Our  chief  work  is  here  to  discover  the  dan- 
ger, and  that  will  direct  to  the  fittest  remedy.  The 
heart  will  prove  the  greatest  hinderance  in  this  heav- 
enly employment ;  either, — By  backwardness  to  it ; 
— or,  by  trilling  in  it ; — or,  by  frequent  excursions  to 
other  objects  ; — or,  by  abruptly  ending  the  work  be- 
fore it  is  well  begun.  As  you  vahie  the  comfort  of 
this  work,  these  dangerous  evils  must  be  faithfully 
jesisted. 

1.  Thou  wilt  find  thy  heart  as  backward  to  this, 
I  tliink,  as  to  any  work  in  the  w^orid.  O,  what  ex- 
cuses will  it  make !  What  evasions  will  it  find  out ! 
What  delays  and  demurs,  when  it  is  ever  so  much 
convinced  !  Either  it  will  question,  whether  it  be  a 
duty  or  not ;  or,  if  it  be  so  to  others,  whether  to 
thyself.  It  win  telJ  thee,  "  This  is  a  w^ork  for  min- 
isters that  have  nothing  else  to  study ;  or  for  persons 
that  have  more  leisure  than  thou  hast."  If  thou  be 
a  minister,  it  will  tell  thee,  "  This  is  the  duty  of  the 
people  ;  it  is  enough  for  thee  to  meditate  for  their 
instruction,  and  let  them  meditate  on  what  they 
have  heard."  As  if  it  was  thy  duty  only  to  cook 
their  meat,  and  serve  it  up,  and  they  alone  must  eat 
it,  digest  it,  and  liA^e  upon  it.  If  all  this  will  not  do, 
thy  heart  will  tell  thee  of  other  business,  or  set  thee 
upon  some  other  dut^^ ;  for  it  had  rather  go  to  any 
duty  than  this.  Perhaps  it  will  tell  thee,  "  Other 
duties  are  greater,  and  therefore  this  must  give  place 
to  them,  because  thou  hast  no  time  for  both.  Pub- 
lic business  is  more  important ;  to  study  and  preach 
for  the  saving  of  souls,  must  be  preferred  before  these 
private  contemplations."  As  if  thou  hadst  not  time 
to  care  for  thy  own  salvation,  for  looking  after  that 
of  others.     Or  thy  charity  to  others  were  so  great, 


BY  SENSIBLE  OBJECTS.  289 

that  it  obliges  thee  to  neglect  thy  own  eternal  wel- 
fare. Or  as  if  there  were  any  better  way  to  fit  us 
to  be  useful  to  others,  than  making  this  proof  of  our 
doctrine  ourselves.  Certainly  heaven  is  the  best  fire 
to  hght  our  candle  at,  and  the  best  book  for  a 
preacher  to  study ;  and  if  we  would  be  persuaded 
to  study  that  more,  the  church  would  be  provided 
with  more  heavenly  lights ;  and  when  our  studies 
are  divine,  and  our  spirits  divine,  our  preaching  will 
also  be  divine,  and  we  may  be  called  divines  indeed. 
Or  if  thy  heart  have'  nothing  to  say  against  the 
work,  it  will  trifle  away  the  time  in  delays,  and 
promise  this  day,  and  the  next,  but  still  keep  off 
from  the  business.  Or  it  will  give  thee  a  flat  denial, 
and  oppose  its  own  unwillingness  to  thy  reason. 
All  this  I  speak  of  the  heart,  so  far  as  it  is  still  car- 
nal ;  for  I  know,  so  far  as  it  is  spiritual,  it  will  judge 
this  the  sweetest  work  in  the  world. 

What  is  now  to  be  done  ?  Wilt  thou  do  it,  if  I 
tell  thee  ?  Wouldst  thou  not  say  in  a  like  case, 
What  should  I  do  with  a  servant  that  will  not 
work  ?  or  with  a  horse  that  will  not  travel  ?  Shall 
I  keep  them  to  look  at  ?  Then  faithfully  deal  thus 
with  thy  heart ;  persuade  it  to  the  work,  take  no 
denial,  chide  it  for  its  backwardness,  use  violence 
with  it.  Hast  thou  no  command  of  thy  own 
thoughts  ?  Is  not  the  subject  of  thy  meditations 
a  matter  of  choice,  especially  under  this  conduct 
of  thy  judgment?  Surely  God  gave  thee,  with  thy 
new  nature,  some  power  to  govern  thy  thoughts. 
Art  thou  again  become  a  slave  to  thy  depraved  na- 
ture ?  Resume  thy  authority.  Call  in  the  Spirit  of 
Christ  to  thine  assistance,  who  is  never  backward 
to  so  good  a  work,  nor  will  deny  his  help  in  so  just 
a  cause.  Say  to  him,  "  Lord,  thou  gavest  my  rea- 
son the  command  of  my  thoughts  and  affections ; 
the  authority  I  have  received  over  them  is  from 
tliee ;  and  now,  behold,  they  refuse  to  obey  thine 
authority.  Thou  commandest  me  to  set  them  to 
the  work  of  heavenly  meditation,  but  they  rebel 
and  stubbornly  refuse  the  duty.  Wilt  thou  not 
25 


290  CONTEMPLATION  ASSISTED 

assist  me  to  exercise  that  authority  which  thou  hast 
given,  me  ?  O  send  down  thy  Spirit,  that  I  may  en- 
force thy  commands,  and  effectually  compel  them 
to  obey  thy  will !"  Thus  tiiou  shalt  see  thy  heart 
will  submit,  its  resistance  be  overcome,  and  its  back- 
wardness be  turned  into  cheerful  compliance. 

2.  Thy  heart  will  also  be  likely  to  betray  thee  by 
trifiing,  wiien  it  should  be  effectually  meditating. 
Perhaps,  wlien  thou  hast  an  hour  for  meditation, 
the  time  will  be  spent  before  thy  heart  w"ill  be  seri- 
ous.    This  doing  of  duty,  as'  if  we  did  it  not,  ruins 
as  many  as  the  omission  of  it.     Here  let  thme  eye 
be  always  upon  thy  heart.     Look  not  so  much  to 
tiic  time  it  spends  in  the  duty,  as  to  the  quantity 
and  quality  of  the  v/ork  that  is  done.     You  can  tell 
by  his  work,  whetiier  a  servant  hath  been  dihgent. 
Ask  yourself,  "  What  affections  have  yet  been  exer- 
cised.^    How  much  anf  I  yet  got  nearer  to  heav- 
en ?"     Think  not,  since  thy  heart  is  so  trifling,  it  is 
better  to  let  it  alone  :  for,  by  this  means,  thou  wilt 
certainly  banish  all  spiritual  obedience ;  because  the 
best  hearts,  being  but  sanctified  in  part,  will  resist, 
so  far  as  they  are  carnal.     But  rather  consider  well 
the  corruption  of  thy  nature  ;  and  that  its  sinful  in- 
dispositions will  not  supersede  the  commands  of 
God  ;    nor  one  sin  excuse  for  another ;    and  that 
God  has  appointed  means  to  excite  our  affections. 
This  self-reasoning,  self-considering  duty  of  heav- 
enly meditation,  is  the  most  singular  means,  both 
to  excite  and  increase  love.     Therefore  stay  not 
from  the  duty,  till  thou  fcelest  thy  love  constrain 
thee,  any  more  than  tho^l  wouldst  stay  frojn  the  fire, 
till  thou  feelest  thyself  warm ;  but  engage  in  the 
work  till  love  is  excited,  and  then  love  wUl  constrain 
thee  to  further  duty. 

3.  Thy  heart  will  also  be  making  excursions  from 
thy  heavenly  meditation  to  other  objects.  It  will  be 
turning  aside,  hke  a  careless  servant,  to  talk  with 
every  one  that  passcth  by.  When  there  should  be 
nothing  in  thy  mind  but  heaven,  it  will  be  thinking 
f  thy  calling,  or  thy  afflictions,  or  of  every  bird,  or 


BY  SENSIBLE  OBJECTS.  291 

tree,  or  place  thou  seest.  The  cure  is  here  the  same 
as  before  ;  use  watchfuhiess  and  violence.  Say  to 
thy  heart,  "  What !  did  I  come  hither  to  think  of 
my  worldly  business,  of  persons,  places,  news,  or 
vanity,  or  of  any  thing  but  heaven,  be  it  ever  so 
good  ?  '  Canst  thou  not  watch  one  hour  ?'  Wouldst 
thou  leave  this  world,  and  dwell  for  ever  with  Christ 
in  heaven,  and  not  leave  it  one  hour  to  dwell  with 
Christ  in  meditation  ?  '  Is  this  thy  love  to  thy 
friend  ?'  Dost  thou  love  Christ,  and  the  place  of 
thy  eternal,  blessed  abode  no  more  than  this  ?"  If 
the  ravening  fowls  of  wandering  thoughts  devour 
the  meditations  intended  for  heaven,  they  devour 
the  life  and  joy  of  thy  thoughts ;  therefore  drive 
them  away  from  thy  sacrifice,  and  strictly  keep  thy 
heart  to  the  work. 

4.  Abru{)tly  ending  thy  meditation  before  it  is 
well  begun,  is  another  way  in  which  thy  heart  will 
deceive  thee.  Thou  mayst  easily  perceive  this  in 
other  duties.  In  secret  prayer,  is  not  thy  heart 
urgmg  thee  to  cut  it  short,  and  frequently  making 
a  motion  to  have  done  ?  So  in  heavenly  contem- 
plation, thy  heart  will  be  weary  of  the  work,  and 
will  stop  thy  heavenly  walk  before  thou  art  well 
warm.  But  charge  it  in  the  name  of  God  to  stay, 
and  not  do  so  great  a  work  by  halves.  Say  to  it, 
"  Foolish  heart !  if  thou  beg  awhile,  and  goest  away 
before  thou  hast  thy  alms,  is  not  thy  begging  a  lost 
labour  ?  If  thou  stoppest  before  the  end  of  thy 
jouVney,  is  not  thy  travel  lost  ?  Tliou  camest  hither 
in  hope  to  have  a  sight  of  the  glory  which  thou  must 
inherit ;  and  wilt  thou  stop  when  thou  art  almost  at 
the  top  of  the  hill,  and  turn  back  before  thou  hast 
taken  thy  survey  ?  Thou  camest  hither  in  hope  to 
speak  with  God  ;  and  wilt  thou  go  before  thou  hast 
seen  him  ?  Thou  camest  to  bathe  thyself  in  the 
streams  of  consolation,  and  to  tiiat  end  didst  un- 
clothe thyself  of  thy  earthly  thoughts;  and  wilt  thou 
only  touch  the  bank  and  return  ?  Thou  camest  to 
*  spy  out  the  land  of  promise  ;'  go  not  back  without 
*one  cluster  of  grapes  to  show  thy  brethren,'  for 


292  CONTEMPLATION 

their  encouragement.  Let  them  see  that  thou  hast 
tasted  of  the  wine  by  the  gladness  of  thy  heart ;  and 
that  thou  hast  been  anointed  with  the  oil,  by  the 
cheerfulness  of  thy  countenance  ;  aijd  hast  fed  of 
the  milk  and  honey,  by  the  mildness  of  thy  dispo- 
sition, and  the  sweetness  of  thy  conversation.  This 
heavenly  fire  would  melt  thy  frozen  heart,  and  re- 
fine and  spiritualize  it ;  but  it  must  have  time  to 
operate."  Thus  pursue  the  work  till  something  be 
done,  till  thy  graces  be  in  exercise,  thy  affections 
raised,  and  thy  soul  refreshed  with  the  delights 
above ;  or,  if  thou  canst  not  attain  these  ends  at  once, 
be  the  more  earnest  at  another  time.  "  Blessed  is 
that  servant,  whom  his  Lord,  when  he  cometh,  shall 
find  so  doing." 


CHAPTER  XVI. 

Heavenly  Contemplation  exemplified,  and  the  whole 
Work  concluded. 

The  reader's  attention  excited  to  the  following  example  of  meditation. 
1.  The  excellencies  of  heavenly  rest ;  2.  its  nearness  5  3.  dreadful 
to  sinners  ;  4.  and  joyful  to  saints  ;  5.  its  dear  purchase  ;  6.  its 
difference  from  earth.  7.  The  heart  pleaded  with  ;  8.  unbelief 
banished  ;  9.  a  careless  world  pitied.  10.  Heavenly  rest  the  ob- 
ject of  love  j  11.  and  joy.  12.  The  heart's  backwardness  to  heav- 
enly joy  lamented.    13.  Heavenly  rest  the  object  of  desire. 

And  now,  reader,  according  to  the  above  direc- 
tions, make  conscience  of  daily  exercising  thy  gra- 
ces in  meditation,  as  well  as  prayer.  Retire  into 
some  secret  place,  at  a  time  the  most  convenient 
to  thyself,  and,  laying  aside  all  worldly  thoughts, 
with  all  possible  seriousness  and  reverence,  look  up 
toward  heaven,  remember  there  is  thine  everlast- 
ing rest,  study  its  excellency  and  reality,  and  rise 
from  sense  to  faith,  by  comparing  heavenly  with 
earthly  joys.  Then  mix  ejaculations  with  thy  solil- 
oquies ;  till,  having  pleaded  the  case  reverently  with 


EXEMPLIFIED.  293 

God,  and  seriously  with  thy  own  heart,  thou  hast 
pleaded  thyself  from  a  clo(l  to  a  flame  ;  from  a  for- 
getful sinner,  and  a  lover  of  the  world,  to  an  arden^ 
lover  of  God  ;  from  a  fearful  coward  to  a  resolvec 
Christian  ;  from  an  uniruitful  sadness  to  a  joyful, 
life  ;  in  a  word,  till  thou  hast  pleaded  thy  heart  from 
earth  to  lieaven  ;  from  conversing  below,  to  walldng 
with  God,  and  till  thou  canst  lay  thy  heart  to  rest, 
as  in  the  bosom  of  Christ,  by  some  such  meditation 
of  thy  everlasting  rest,  as  is  here  added  for  thy  as 
sistance. 

1.  "  Rest !  IIow  sweet  the  sound  !  It  is  melody 
to  my  ears  !  It  lies  as  a  reviving  cordial  at  my  heart, 
and  from  thence  sends  forth  lively  spirits,  which 
beat  through  all  the  pulses  of  my  soul !  Rest ! — not 
as  the  stone  that  rests  on  the  earth,  nor  as  this  flesh 
shall  rest  in  the  grave,  nor  such  a  rest  as  the  carnal 
world  desires.  O,  blessed  rest !  when  we  '  rest  not 
day  and  night,  saying,  Holy,  holy,  holy,  Lord  God 
Almighty!'  when  we  shall  rest  from  sin,  but  not 
from  ^vorship ;  from  suflering  and  sorrow,  but  not 
from  joy!  O,  blessed  day !  when  I  shall  rest  with 
God!  when  I  shall  rest  in  the  bosom  of  my  Lord! 
when  I  shall  rest  in  knowing,  loving,  rejoicing,  and 
praising  !  when  my  perfect  soul  and  body  shall 
together  perfectly  enjoy  the  most  perfect  God ! 
when  God,  who  is  love  itself,  shall  perfectly  lov^e 
nie,  and  rest  in  his  love  to  me,  as  I  shall  rest  in  my 
love  to  him  ;  and  rejoice  over  me  with  joy,  and  joy 
over  me  with  singing,  as  I  shall  rejoice  in  him ! 

2.  "IIow  near  is  that  most  blessed,  joyful  day ! 
It  comes  apace.  '  He  that  shall  come  will  come, 
and  will  not  tarry.'  Though  my  Lord  seems  to 
delay  his  coming,  yet  a  little  while  and  he  will  be 
here.  What  is  a  few  hundred  years,  when  they  are 
over  ?  How  surely  will  his  sign  appear  !  How  sud- 
denly will  he  seize  upon  the  careless  world,  even 
*  as  the  lightning  cometh  out  of  the  east,  and  shineth 
unto  the  west !'  He  who  is  gone  hence  shal  so 
come.     Methinks  I  hear  his  trumpet  sound  !     Mb 


294  CONTEMPLATION 

thinks  I  see  him  coming  in  clouds,  with  his  attend- 
ing angels,  in  majesty  and  glory ! 

3.  "  O,  secure  sinners  !  What  now  will  you  do  ? 
Where  will  you  hide  yourselves  ?  ^Vhat  shall  cover 
you  ?  Mountains  are  gone  ;  the  heavens  and  the 
earth,  which  were,  are  i>assed  away  ;  the  devouring 
fire  hath  consumed  all,  except  yourselves,  who  must 
be  the  fuel  for  ever.  O  that  you  covdd  consume  as 
soon  as  the  earth  ;  and  melt  away  as  did  the  heav- 
ens !  "Ah,  thc;^c  wishes  arc  now  but  vain !  The 
Lamb  himself  would  have  been  your  friend;  he 
would  have  loved  j'^ou,  and  ruled  you,  and  now 
have  saved  you  ;  but  you  would  not  then,  and  now 
it  is  too  late.  Never  cry.  Lord,  Lord:  too  late,  too 
late,  man.  Why  dost  thou  look  about  ?  Can  any 
save  thee  ?  W^hither  dost  thou  run  ?  Can  any  hide 
thee  ?  O,  wretch,  that  hast  brought  tliyself  to 
this! 

4.  "  Now,  blessed  saints,  that  have  believed  and 
obeyed  !  this  is  tlie  end  of  faith  and  patience. 
This  is  it  for  whicli  you  prayed  and  waited.  Do 
you  now  repent  your  sufferings  and  sorrows,  your 
self-denying  and  holy  walking  ?  Are  your  tears  of 
repentance  now  bitter  or  sweet  ?  See  how  the  Judge 
smiles  upon  you  ;  there  is  love  in  his  looks ;  the  titles 
of  Redeemer,  Husband,  Head,  are  written  in  his 
amiable,  shining  face.  Hark,  he  calls  you  !  he  bids 
you  stand  here  on  his  right  hand:  fear  not,  for  there 
he  sets  his  sheep.  O  joyful  sentence  !  '  Come,  ye 
blessed  of  my  Father,  inlierit  the  kingdom  })repared 
for  you  from  tlic  foundation  of  the  world.'  He  takes 
you  by  the  hand,  the  door  is  open,  the  kingdom  is 
his,  and  therefore  yours  ;  there  is  your  ])lace  before 
his  throne  !  the  Father  receives  you  as  the  spouse 
of  his  Son,  and  bids  you  welcome  to  the  crown  of 
glory.  Ever  so  imwortby,  you  must  be  crowned,. 
This  was  the  project  of  free  redeeming  grace,  tho 
purpose  of  eternallove.  O,  blessed  grace  !  O,  bless 
ed  love  !  O,  how  love  and  joy  will  ri?e !  ?*ut 
cannot  express  it,  I  cannot  conceive  it. 


EXEMPLIFIED.  295 

5.  "  This  is  that  joy  which  was  procured  by  sor- 
row, that  crown  which  was  procured  by  the  cross. 
My  Lord  wept,  that  now  my  tears  might  be  wiped 
away ;  he  bled,  that  I  might  now  rejoice  ;  he  was 
forsaken,  that  I  might  not  now  be  forsook ;  he  tiien 
died,  that  I  might  now  hve.  O  free  mercy,  that  can 
exah  so  vile  a  wretch  !  Free  to  me,  though  dear  to 
Christ!  Free  grace,  that  hath  chosen  me,  when 
tliousands  were  forsaken  !  When  my  companions 
in  sin  must  burn  in  hell,  I  mus^t  here  rejoice  in  rest ! 
Here  nuist  I  live  with  all  these  saints  !  O  comfort- 
able meeting  of  my  old  acquaintance,  with  whom  I 
prayed,  and  wept,  and  suffered,  and  spoke  often  of 
this  day  and  place  !  I  sec  the  grave  could  ]:!ot  de- 
tain you ;  the  same  love  hath  redeemed  and  saved 
you  also.    - 

G.  "  This  is  not  like  our  cottages  of  clay,  our  pris- 
ons, our  earthlj'^  dwellings.  This  voice  of  joy  is  not 
like  our  old  complaints,  our  impatient  groans  and 
sighs  ;  nor  this  melodious  praise  like  the  scoffs  and 
revilings,  or  the  oaths  and  curses,  which  we  heard 
on  earth.  This  body  is  not  like  that  we  had,  nor 
this  soul  like  the  soul  we  had,  nor  tliis  life  like  the 
life  we  lived.  We  have  changed  our  })Iace  and  state, 
our  clothes  and  thoughts,  our  looks,  language,  and 
company.  Before,  a  saint  was  v/eak  and  despised  ; 
so  proud  and  peevish,  we  could  often  scarce  discern 
his  graces  •,  but  now,  how  glorious  a  thing  is  a  saint ! 
Where  is  now  their  body  of  sin,  which  wearied 
themselves  and  those  about  them  ?  Where  are  now 
our  different  judgments,  reproachful  names,  divided 
spirits,  exasperated  passions,  strange  looks,  unchari- 
table censures  ?  Now  we  are  all  of  one  judgment, 
of  one  name,  of  one  heart,  house  and  glory.  O  sweet 
reconciliation  !  Ha})py  union !  Now  the  gospel 
shall  no  more  be  dishonoured  through  our  folly. 
No  more,  my  soul,  shalt  thou  lament  the  sufferings 
of  the  saints,  or  the  church's  ruins,  nor  mourn  thy 
suflTering  friends,  nor  weep  over  their  dying  beds,  or 
their  graves.  Thou  shalt  never  suffer  thy  old  temp- 
tations from  Satan,  the  world,  or  thy  own  flesh.    Thy 


296  CONTEMPLATION 

pains  and  sickness  are  all  cured  ;  thy  body  shall  no 
more  burden  thee  with  weakness  and  weariness ; 
thy  aching  head  and  heart,  thy  hunger  and  thu'st, 
tliy  sleep  and  labour,  are  all  gone.  O,  what  a  mighty 
change  is  this !  from  tJie  dunghill  to  the  throne ! 
from  persecuting  sinners  to  praising  saints!  from 
a  vile  body,  to  this  which  '  shines  as  the  brightness 
of  t]ie  firmament !'  from  a  sense  of  God's  dis- 
j)leasure  to  the  perfect  enjoyment  of  him  in  love  I 
from  all  my  doubts  and  fears  to  this  possession, 
which  puts  me  out  of  doubt !  from  all  my  fearful 
thoughts  of  death,  to  this  joyful  hfe  !  Blessed 
change  !  Farewell  sin  and  sorrow  for  ever ;  fare- 
well my  rocky,  proud,  unbelieving  heart ;  my  world- 
ly, sensual,  carnal  heart ;  and  welcome  now  my 
most  holy,  heavenly  nature.  Farewell  repentance, 
faith,  and  hope ;  and  welcome  love,  and  joy,  and 
praise.  I  shall  now  have  my  harvest,  without 
ploughing  or  sowing  ;  my  joy  without  a  preacher,  or 
a  promise ;  even  all  from  the  face  of  God  himself. 
Whatever  mixture  is  in  the  streams,  there  is  nothing 
but  pure  joy  in  the  fountain.  Here  shall  I  be  encir- 
cled with  eternity,  and  ever  live,  and  ever,  ever, 
praise  the  Lord.  My  face  will  not  wrinkle,  nor  my 
hair  be  gray ;  '  for  this  corruptible  shall  have  put  on 
incori'uption,  and  this  mortal,immortality,  and  death 
shall  be  swallowed  up  in  victory.  O  death,  where 
is  now  thy  sting  ?  O  grave,  where  is  th}-  victory  ?' 
The  date  of  my  lease  will  no  more  expire,  nor  shall 
I  trouble  myself  witli  thoughts  of  death,  nor  lose  my 
joys  through  fear  of  losing  them.  V/hen  millions 
of  ages  are  passed,  my  glor}^  is  but  beginning;  and 
when  millions  more  are  passed,  it  is  no  nearer  end- 
ing. Every  day  is  all  noon,  every  month  is  harvest, 
every  year  is  a  jubilee,  every  age  is  full  manhood, 
and  all  this  is  one  eternity.  O,  blessed  eternity ! 
the  glory  of  my  glory !  the  perfection  of  my  per- 
fection ! 

7.  "  Ah,  drowsy,  earthly  heart !  how  coldly  dost 
thou  think  of  this  reviving  day  !  Hadst  thou  rather 
sit  down  in  dirt,  than  walk  in  the  palace  of  God  ? 


EXEMPLIFIED.  297 

Art  thou  now  remembering  thy  worldly  business,  or 
thinking  of  thy  lusts,  earthly  deUghts,  and  merry 
company  ?  Is  it  better  to  be  here,  tlian  above  with 
God  ?  Is  the  company  better  ?  Are  the  pleasures 
greater  ?  Come  away ;  make  no  excuse  nor  delay  ; 
God  commands,  and  I  command  thee  ;  gird  up  thy 
loins  ;  ascend  the  mount ;  look  about  thee  with  faith 
and  seriousness.  Look  not  back  ui)on  the  way  of 
the  Avilderness,  except  it  be  to  compare  the  kingdom 
witli  that  howling  desert,  juore  sensibly  to  perceive 
tlie  wdde  diflerence.  Yonder  is  thy  Father's  glory ; 
yonder,  O  my  soul,  must  thou  remove,  when  thou 
dei)artest  from  this  body  ;  and  when  the  power  of 
thy  Lord  hath  raised  it  again,  and  joined  thee  to  it, 
yonder  must  thou  live  with  God  for  ever.  There  is 
the  glorious  New  Jerusalem,  the  gates  of  pearl,  the 
foundation  of  j)earl,  the  streets  and  pavements  of 
transparent  gold.  That  sun,  which  lighteth  all  this 
world,  will  be  useless  there  ;  even  thyself  shall  be  as 
bright  as  yonder  shining  sun  ;  God  will  be  the  sun, 
and  Christ  the  hght,  and  in  his  light  shalt  thou  have 
hght. 

8.  "  O,  my  soul !  dost  thou  '  stagger  at  the  prom- 
ise of  God  through  unl)elief  ?'  I  much  suspect  thee. 
Didst  thou  believe  indeed,  thou  wouldst  be  more 
affected  with  it.  Is  it  not  under  the  hand,  and  seal, 
and  oath  of  God  ?  Can  God  lie  ?  Can  he  that  is 
truth  itself  be  false  ?  What  need  hath  God  to  flat- 
ter or  deceive  thee  ?  Why  should  he  promise  thee 
more  than  he  will  perform  ?  Dare  not  to  charge 
the  wise,  almighty,  faithful  God,  with  this.  How 
many  of  the  ])romises  have  been  performed  to  thee 
in  thy  conversion!  Would  God  so  powerfully  con- 
cur with  a  feigned  word !  O,  wretched  heart  of 
unbehef !  Hath  God  made  thee  a  promise  of  rest, 
and  wilt  thou  come  short  of  it  ?  Thine  eyes,  thine 
ears,  and  all  thy  senses,  may  prove  delusions,  sooner 
than  a  promise  of  God  can  delude  thee.  Thou 
mayst  be  surer  of  that  which  is  written  in  the  word, 
than  if  thou  see  it  with  thine  eyes,  or  feel  it  with 
thine  hands.    Art  thoii  sure  thou  art  alive,  or  that 


298  CONTEMPLATION 

this  is  earth  thou  standest  on,  or  that  thine  eyes  see 
the  sun  ?  As  sure  is  all  this  glory  to  the  saints  ;  as 
sure  shall  I  be  higher  than  yonder  stars,  and  live 
for  ever  in  the  holy  city,  and  joyfully  sound  forth 
the  praises  of  my  Redeemer ;  if  I  be  not  shut  out 
by  this  '  evil  heart  of  unbelief,'  causing  me  to  '  depart 
from  the  living  God.' 

9.  "  And  is  this  rest  so  sweet  and  so  sure  ?  Then 
what  means  the  careless  v/orld  ?  Kjiow  they  what 
they  neglect  ?  Did  they  sver  hear  of  it,  or  are  they 
yet  asleep,  or  are  they  dead  ?  Do  they  certainly 
know  that  the  crown  is  before  them,  while  they  thus 
mt  still,  or'  follow  trifles  ?  Undoul)tedly  they  arc 
beside  themselves,  to  mi)id  so  much  their  ])rovision 
by  the  way,  when  they  are  hasting  so  fast  to  another 
world,  and  their  eternal  liappincss  lies  at  stake. 
Were  there  left  one  spark  of  reason,  they  would 
never  sell  their  rest  for  toil,  nor  their  glory  for 
worldly  vanities,  nor  venture  heaven  for  sinful  pleas- 
ure. Poor  men  !  O,  that  you  would  once  consider 
what  you  hazard,  and  th.en  you  would  scorn  these 
tempting  baits !  Blessed  for  ever  be  that  love  which 
hath  rescued  me  from  this  bewitching  darkness  ! 

10.  "  Draw  yet  nearer,  O  my  soul !  with  thy  most 
fervent  love.  Here  is  matter  for  it  to  work  upon,  some- 
thing w^orth  thy  loving.  O,  see  what  beauty  presents 
itself!  Is  not  all  the  beauty  in  the  world  united  here  ? 
Is  not  all  other  beauty  but  deformity  ?  Dost  thou  now 
need  to  be  persuaded  to  love  ?  Here  is  a  feast  for 
thine  eyes,  and  all  the  powers  of  thy  soul :  dost  thou 
need  entreaties  to  feed  upon  it  ?  Canst  thou  love  u 
little  shining  earth,  a  walking  piece  of  clay .''  and 
canst  thou  not  love  that  God,  that  Chiist,  that  glor}', 
which  is  so  truly  and  umneasurably  lovely  ?  Thou 
canst  love  thy  friend,  because  he  loves  thee  ;  and  is 
the  love  of  a  friend  Uke  the  love  of  Christ  ?  Their 
weeping  or  bleeding  for  thee  does  not  ease  thee, 
nor  stay  the  course  of  thy  tears  or  blood  ;  but  the 
tears  and  blood  that  fell  from  thy  Lord  have  a  sove- 
reign healing  virtue. — O,  my  soul !  if  love  deserves, 
and  should  beget  love,  what  incomprehensible  love 


EXEMPLIFIED,  299 

is  here  before  thee !  Pour  out  all  the  store  of  thy 
affections  here,  and  all  is  too  little.  O  that  it  were 
more  !  O  that  it  were  many  thousand  times  more  I 
Let  him  be  first  served,  that  served  thee  first.  Let 
him  have  the  first-born,  und  strength  of  thy  sou^ 
who  parted  with  strength,  and  life,  and  love  for  thee. 
— O,  my  soul !  dost  thou  love  for  excellency  ?  Yon- 
der is  the  region  of  light ;  this  is  a  land  of  darkness. 
Yonder  twinkling  stars,  tliat  shining  moon,  and  ra- 
diant sun,  are  all  our  lanterns,  hung  out  of  thy  Fa- 
ther's house,  to  hght  thee  while  thou  walkest  in  this 
dark  world.  But  how  little  dost  thou  know  the 
glory  and  blessedness  that  are  within ! — Dost  thou 
love  for  suitableness  ?  What  person  more  suitable 
than  Christ  ?  Ilis  Godhead  and  humanity,  his  ful- 
ness and  freeness,  his  willingness  and  constancy,  all 
proclaim  him  thy  most  suitable  friend.  What  state 
more  suitable  to  thy  misery,  than  mercy  ?  or  to  thy  sin 
and  j)ollution,  than  honour  and  perfection  ?  What 
place  more  suitable  to  thee  than  heaven  ?  Does  this 
world  agree  with  thy  desires  ?  Hast  thou  not  had 
a  sufficieiit  trial  of  it,  or  dost  thou  love  for  in- 
terest and  near  relation  ?  Where  hast  thou  better 
interest  than  in  heaven,  or  nearer  relation  than 
there  ? 

"  Dost  thou  love  for  acquaintance  and  familiarity  ? 
Though  thine  eyes  have  never  seen  thy  Lord,  yet 
ihou  hast  heard  his  voice,  received  his  benefits,  and 
lived  in  his  bosom.  He  taught  thee  to  know 
thyself  and  him  ;  he  opened  thee  that  first  win- 
dow, through  which  thou  sawest  into  heaven.  Hast 
thou  forgotten  since  thy  heart  was  careless,  and  he 
■awakened  it  ;  hard,  and  he  softened  it  ;  stub- 
born, and  he  made-  it  yield ;  at  peace,  and  he 
troubled  it ;  whole,  and  he  broke  it ;  and  broken,  till 
he  healed  it  again  ?  Hast  thou  forgotten  the  times 
when  he  found  thee  in  tears  ;  when  he  heard  thy 
secret  sighs  and  groans,  and  left  f^W  to  come  and 
comfort  thee  ;  wlien  he  took  thee,  as  it  were,  in  his 
arms,  and  asked  thee,  l*oor  soul,  what  ails  thee  ? 
Dost  thou  wftep,  v/hen  I  hav«  wept  so  much  ?     Be- 


300  CONTEMPLATION 

;f  good  chee;  ,  thy  wounds  are  saving,  and  not 
deadly ;  it  is  I  have  made  them,  who  mean  thee  no 
hurt ;  though  I  Jet  out  thy  blood,  I  will  not  let  out 
thy  life.  I  remember  his  voice.  How  gently  did 
he  take  me  up !  How  carefully  did  he  dress  my 
wounds  1  Methinks  I  hear  him  still  saying  to  me, 
'  Poor  sinner,  though  thou  hast  dealt  unkindly  with 
me,  and  cast  me  off,  yet  I  will  not  do  so  by  thee. 
Though  thou  hast  set  light  by  me,  and  all  my  mer- 
cies, yet  they  and  myself  are  all  thine.  What  wouldst 
thou  have,  that  I  can  give  thee  ?  And  what  dost 
thou  want,  that  I  cannot  give  thee  ?  If  any  thing  I 
have  will  give  thee  i)Ieasure,  thou  slialt  have  it. 
Wouldst  thou  have  pardon  ?  I  freely  forgive  thee 
all  the  debt.  Wouldst  thou  have  grace  and  peace  ? 
Thou  shalt  have  them  both.  Wouldst  thou  have 
myself?  Behold,  I  am  thine,  thy  Friend,  thy  Lord, 
thy  Brother,  Husband,  and  Head.  Wouldst  thou 
have  the  Father  ?  I  will  bring  thee  to  him,  anti 
tliou  shalt  have  him,  in  and  by  me.'  These  were 
my  Lord's  reviving  words.  After  all,  when  I  was 
doubtful  of  his  love,  methinks  I  yet  remember  his 
overcomijig  arguments :  '  Have  I  done  so  much, 
sinner,  to  testify  my  love,  and  yet  dost  thou  doubt  ? 
Have  I  offered  thee  myself  and  love  so  long,  and  yet 
dost  thou  question  my  willingness  to  be  thine  ?  At 
what  dearer  rate  should  I  tell  thee  that  I  love  thee  ? 
Wilt  thou  not  believe  my  bitter  passion  proceeded 
from  love  ?  Have  1  made  myself  in  the  gospel  a  lion 
to  thine  enemies,  and  a  lamb  to  thee,  and  dost  thou 
overlook  my  lamb-like  nature  ?  Had  I  been  wilhng 
to  let  thee  perish,  what  need  have  I  done  and  suf- 
fered so  much  ?  Wliat  need  I  follow  thee  with  such 
patience  and  importunity  ?  Why  dost  thou  tell  me 
of  thy  wants  ;  have  I  not  enough  for  me  and  thee  ? 
or  of  thy  unworthiness;  for  if  thou  wast  thyself 
worthy,  what  shouldst  thou  do  with  my  worthiness  ? 
Did  I  ever  invite,  or  save,  the  worthy  and  the  righ- 
teous ;  or  is  there  any  such  ui)on  earth  ?  Hast  thou 
nothing;  art  thou  lost  anil  miserable,  helpless  and 
forlorn }    Dost  thou  belie  re  I  am  an  all-sufficient 


EXEMPLIFIED.  301 

Saviour,  and  woiildst  thou  have  me  ?  Lo,  I  anr 
thine  ;  take  me  ;  if  thou  art  wilhng,  I  am  ;  and  nei- 
ther sin  nor  Satan  shall  break  the  match.'  These, 
O  these,  were  the  blessed  words  which  liis  Spirit 
from  his  gospel  spoke  unto  nie,  till  he  made  me  cast 
myself  at  his  feet,  and  cry  out,  '  My  Saviour,  and 
my  Lord,  thou  hast  broken,  thou  hast  revived  my 
heart  ;  thou  hast  overcome,  "hou  hast  won  my  heart ; 
take  it ;  it  is  thine  ;  if  such  a  heart  can  please  thee, 
take  it ;  if  it  cannot,  make  it  such  as  thou  wouldst 
have  it.'  Thus,  O  my  soul,  mayst  thou  remember 
tlie  sweet  familiarity  thou  hast  had  with  Christ ; 
therefore,  if  acquaintance  will  cause  affection,  let 
out  thy  heart  unto  him.  It  is  he  that  hath  stood  by 
tliy  bed  of  sickness,  hath  eased  thy.  pains,  refreshed 
thy  weariness,  and  removed  thy  fears.  He  hath 
been  always  read)'^,  when  thou  hast  earnestly  sought 
him ;  hath  met  thee  in  public  and  private  ;  liath  been 
found  of  thee  in  tlie  congregation,  in  thy  house,  in 
tliy  closet,  in  the  field,  in  thy  waking  nights,  in  thy 
deepest  dangers. 

"  If  bounty  and  compassion  be  an  attractive  of 
love,  how  unmeasurably,  then,  am  I  bound  to  love 
him  !  All  the  mercies  that  have  filled  up  my  life, 
all  the  places  that  ever  I  abode  in,  all  the  societies 
and  persons  I  have  been  conversant  with,  all  my 
employments  and  relations,  every  condition  I  have 
been  in,  and  every  change  j  have  passed  through, 
all  tell  me  that  the  fountain  is  overflowing  goodness. 
Lord,  what  a  sum  of  love  am  I  indebted  to  thee  ! 
And  how  does  my  debt  continually  increase  !  How 
should  I  love  again  for  so  much  love  ?  But  shall  I 
dare  to  think  of  requiting  thee,  or  of  recompensing 
all  thy  love  with  mine  ?  Will  my  mite  requite  thee 
for  thy  golden  mines ;  my  seldom  wishes,  for  thy^ 
constant  bounty;  mine,  which  is  nothing,  or  not 
mine,  for  thine,  which  is  infinite,  and  thine  own  ?' 
Shall  I  dare  to  contend  in  love  with  thee,  or  set  my 
borrowed,  languid  spark  against  the  sun  of  love? 
Can  I  love  as  high,  as  deep,  as  broad,  as  long,  as?; 
Love  itself?  as  much  as  he  that  made  me,  and  that: 


302  CQNTEMPLiLTlON 

made  me  love,  and  gave  me  all  that  little  which  1 
have  ?  As  I  cannot  match  thee  in  the  works  of 
power,  nor  make,  nor  preserve,  nor  rule  the  worlds; 
no  more  can  I  match  thee  in  love.  No,  Lord,  I 
yield  ;  1  am  overcome.  O,  blessed  conquest !  Go 
on  victoriously,  and  still  prevail,  and  triumph  in  thy 
love.  The  captive  of  love  shall  proclaim  thy  vic- 
tory ;  when  thou  leadest  me  in  triumph  from  earth 
to  heaven,  from  death  to  life,  from  the  tribunal  to 
the  throne  ;  myself,  and  all  that  see  it,  shall  ac- 
knowledge thou  ha,st  prevailed,  and  all  shall  say, 
'  Behold  how  he  loved  him !'  Yet  let  me  love  in 
subjection  to  thy  love  ;  as  thy  redeemed  captive, 
though  not  thy  peer.  Shall  I  not  love  at  all,  because 
{  cannot  reach  thy  measure  ?  O  that  I  could  feel- 
ingly say,  '  I  love  tiiee,'  even  as  I  love  my  friend, 
and  myself!  Though  I  cannot  say,  as  the  apostle, 
'  Thou  knowest  that  I  love  thee  ;'  yet  I  can  say.  Lord, 
thou  knowest  that  I  Avould  love  thee  !  1  am  angry 
with  my  heart,  that  it  doth  not  love  thee  ;  I  chide 
it,  yet  it  doth  not  mend  ;  I  reason  with  it,  and  would 
fain  ])crsuade  it,  yet  I  do  not  perceive  it  stir ;  I  rub 
and  chafe  it  in  the  use  of  ordinances,  and  vet  I  feel 
k  not  warm  within  me.  Unworthy  soul!  is  not 
thine  eye  now  upon  the  only  lovely  object  ?  Art 
thou  not  now  beholding  the  ravishing  glory  of  the 
f-aints  ?  And  dost  thou  not  love  ?  Art  thou  not  a 
rational  soul,  and  should  not  reason  tell  thee,  that 
earth  is  a  dungeon  to  the  celestial  glory  ?  Art  thou 
not  thyself  a  spirit,  and  shouldst  thou  not  love  God, 
'  who  is  a  spirit,  and  the  Father  of  spirits  ?'  Why 
dost  tliou  love  so  much  tliy  perishing  clay,  and  love 
no  more  the  heavenly  glory  ?  Shalt  thou  love  when 
thou  comest  there  ;  when  the  Lord  shall  take  thy 
carcass  from  the  grave,  and  make  thee  shine  as  the 
sun  in  glory  for  ever  and  ever,  shalt  thou  then  love, 
or  shalt  thou  not  ?  Is  not  the  place  a  meeting  of 
lovers  ?  Is  not  the  life  a  state  of  love  ?  Is  it  not 
the  great  marriage-day  of  the  Lamb?  Is  not  the 
employment  tliere  the  work  of  love,  where  the  soula 
with  Christ  take  their  fill  ?    O  then,  my  soul,  begin 


EXEMPLIFIED.  303 

it  here  !  '  Be  sick  with  love'  now,  that  thou  inayst 
be  well  with  love  there.  '  Keep  thyself  now  '  in 
the  love  of  God  ;'  and  let  '  neither  hfe,  nor  death, 
nor  anything,  separate  thee  from  it;'  and  thou  shall 
be  kept  in  the  fulness  of  love  for  ever,  and  nothing 
shall  imbitter  or  abate  thy  pleasure  ;  for  the  Lord 
iiatli  prej)ared  a  city  of  love,  a  place  for  communi- 
cating love  to  his  chosen,  'and  they  that  love  his 
name  shall  dwell  therein.' 

"  Awake,  then,  O  my  drowsy  soul !  To  sleep  un- 
der the  light  of  grace  is  unreasonable,  much  more 
in  the  approach  of  the  light  of  glory.  Come  forth, 
my  dull,  congealed  spirit ;  thy  Lord  bids  thee  '  rejoice 
and  again  rejoice.'  Thou  hast  lain  long  enough  in 
thy  prison  of  flesh,  where  Satan  hath  been  thy  jailer ; 
cares  have  been  thy  irons,  fears  thy  scourges,  and 
thy  food  the  bread'  and  water  of  affliction  ;  where 
sorrows  have  been  thy  lodging,  and  thy  sins  and 
foes  have  made  thy  bed,  and  an  unbelieving  heart 
hath  been  the  gates  and  bars  that  have  kept  thee 
111  •  the  angel  of  the  covenant  now  calls  thee,  and 
bids  thee  '"arise  and  follow  him.'  Up,  O  my  soul ! 
and  cheerfully  obey,  and  thy  bolts  and  bars  shall  all 
fly  open :  folfow  the  Lamb  whithersoever  he  goeth. 
Sliouldst  thou  fear  to  follow  such  a  guide  ?  Can  the 
sun  lead  thee  to  a  state  of  darkness  ?  Will  he  lead 
thee  to  death,  who  died  to  save  thee  from  it  ?  Fol- 
low him,  and  lie  will  show  thee  the  paradise  of  God ; 
he  v/ill  give  thee  a  sight  of  the  New  Jerusalem,  and 
a  taste  of  the  tree  of  life.  Come  forth,  my  drooping 
soul,  and  lay  aside  thy  winter  dress  ;  let  it  be  seen, 
by  thy  '  garments  of  joy  and  praise,'  that  the  spring 
is  come ;  and  as  thou  now  secst  thy  comforts  green, 
thou  shalt  shortly  see  them  '  white  and  ripe  for  har- 
vest,' and  then  thou  shalt  be  called  to  reap,  and 
gather,  and  take  possession.  Should  I  suspend  and 
delay  my  joys  till  then  ?  Shoidd  not  the  joys  of  the 
spring  go  before  the  joys  of  harvest  ?  Is  title  noth- 
ing before  possession  ?  Is  the  heir  in  no  better  a 
grate  than  a  slave  ?  My  Lord  hath  taught  me  to  re- 
j  )ice  in  hope  of  his  glory ;  and  how  to  see  it  tlirough 


304  CONTEMPLATION 

the  bars  of  a  prison  ;  for  when  persecuted  for  ligh- 
teousness'  sake,  he  commands  me  to  '  rejoice  and 
be  exceeding  glad,'  because  'my  reward  in  heaven 
is  great.'  I  know  he  would  have  my  joys  exceed 
my  sorrows,  and  as  much  as  he  dehghts  in  '  the 
humble  and  contrite,'  he  yet  more  delights  in  the 
soul  that '  delights  in  him.'  Hath  my  Lord  spread 
me  a  table  in  this  wilderness,  and  furnished  it  with 
the  promises  of  everlasting  glory,  and  set  before  me 
angels'  food  ?  Doth  he  frequently  and  importunate- 
ly invite  me  to  sit  down,  and  feed,  and  spare  not  ? 
Hath  he,  to  that  end,  furnished  me  with  reason,  and 
faith,  and  a  joyful  disposition ;  and  is  it  possible  that 
he  should  be  unwilhng  to  have  me  rejoice  ?  Is  it 
not  his  command,  to  '  delight  thyself  in  the  Lord  ;' 
and  his  promise,  to  '  give  thee  the  desires  of  thine 
heart .'"  Art  thou  not  charged  to  '  rejoice  evermore ;' 
yea,  to  '  sing  aloud,  and  shout  for  joy  .^'  Why  should 
I,  then,  be  discouraged  ?  My  God  is  willing,  if  I 
were  but  willing.  He  is  delighted  with  my  delights. 
He  would  have  it  my  constant  frame,  and  daily 
business,  to  be  near  him  in  my  believing  medita- 
tions, and  to  live  in  the  sweetest  thoughts  of  his 
goodness.  O  blessed  employment,  fit  for  the  sons 
of  God  !  But  thy  feast,  my  Lord,  is  nothing  to  me 
without  an  appetite.  Thou  hast  set  the  dainties  of 
heaven  before  me ;  but,  alas !  I  am  blind,  and  cannot 
see  them  !  I  am  sick,  and  cannot  relish  them  !  I 
am  so  benumbed,  that  I  cannot  put  forth  a  hand  to 
take  them.  I  therefore  humbly  beg  this  grace,  that, 
as  thou  hast  opened  heaven  to  me  in  thy  word,  so 
thou  wouldst  open  mine  eyes  to  see  it,  and  my  heart 
to  delight  in  it ;  else  heaven  will  be  no  heaven  to 
me.  O  thou  spirit  of  life,  breathe  upon  thy  graces 
in  me  ;  take  me  by  the  hand,  and  lift  me  from  the 
earth,  that  I  may  see  what  gloiy  '  thou  hast  pre- 
pared for  them  that  love  thee  !' 

"  Away  then,  ye  soul-tormenting  cares  and  fears, 
ye  heart-vexing  sorrows  !  At  least  forbear  a  little 
while :  stand  by  ;  stay  here  below  till  I  go  up  and 
see  my  rest.    The  way  is  strange  to  me,  but  not  to 


EXEMPLIFIED.  305 

Christ.  Tliere  was  the  eternal  abode  of  his  glori- 
ous Deity ;  ^nd  thither  hath  he  also  brought  his 
glorified  flesh.  It  was  his  work  to  })iirchase  it ;  it 
is  his  to  prepare  it,  and  to  prepare  me  lor  it,  and 
bring  me  to  it.  The  eternal  God  of  truth  hath  given 
me  his  promise,  his  seal  and  oath, '  that,  believing  in 
Christ,  I  shall  not  perish,  but  have  everlasting  life.' 
Thither  shall  my  soul  be  speedily  removed,  and  my 
body  very  shortly  follow.  And  can  my  tongue  say, 
that  I  shall  shortly  and  surely  live  with  God  ;  and 
yet  my  heart  not  leap  within  me  ?  Can  I  say  it  with 
faith,  and  not  with  joy  ?  Ah,  faith,  how  sensibly  do 
I  now  perceive  thy  weakness  !  But  though  unbelief 
darken  my  light,  and  dull  my  life,  and  su])press  my 
joys,  it  snail  not  be  able  to  conquer  and  destroy  me ; 
though  it  env}^  all  my  comforts,  yet  some,  in  spite  of 
it,  I  shall  even  here  receive  ;  and  if  that  did  not  hin- 
der, what  abundance  migJit  I  liave !  The  light  of 
heaven  would  shine  into  my  heart,  and  I  might  be 
almost  as  fanfdiar  there  as  I  am  on  earth.  Come 
away  then,  my  soul ;  stop  thine  ears  to  the  ignorant 
language  of  infidelity ;  thou  art  able  to  answer  all 
its  arguments ;  or,  if  thou  art  not,  yet  tread  them 
under  thy  feet.  Come  away ;  stand  not  looking  on 
that  grave,  nor  turning  tliose  bones,  nor  reading  thy 
lesson  now  in  the  dust ;  those  lines  will  soon  be 
wiped  out.  But  lift  up  thy  head,  and  look  to  heav- 
en, and  see  thy  name  written  in  golden  letters  'in 
the  book  of  life  of  the  Lamb  ttiat  was  slain.'  What 
if  an  angel  should  tell  thee,  that  there  is  a  mansion 
in  heaven  prepared  for  thee,  that  it  shall  certainly 
be  thine  for  ever  ;  would  not  such  a  message  make 
thee  glad  ?  And  dost  thou  make  light  of  the  in- 
fallible Word  of  Promise,  which  was  delivered  by 
the  Spirit,  and  even  by  the  Son  himself?  Suppose 
thou  hadst  seen  a  fiery  chariot  come  for  thee,  and 
fetch  thee  up  to  heaven,  like  Elijah ;  would  not  this 
rejoice  thee  ?,  But  thy  Lord  assures  thee,  that  the 
soul  of  Lazarus  hath  a  convoy  of  angels  to  carry 
it  into  Abraham's  bosom.  Shall  a  drunkard  be  so 
merry  among  his  cups,  or  the  glutton  in  his  delicious 
26 


306  CONTEMPLATION 

fare,  and  shall  not  I  rejoice,  who  must  shortly  be  in 
heaven  ?  Can  meat  and  drink  delight  me  when  I 
hunger  and  thirst  ?  Can  I  find  pleasure  in  walks 
and  gardens,  and  convenient  dwellings  ?  Can  beau- 
tiful objects  delight  mine  eyes  ;  or  grateful  odours 
my  smell ;  or  melody  my  cars  ?  and  shall  not  the 
forethought  of  celestial  l)liss  delight  me  ?  Methinks 
among  my  books  I  could  employ  myself  in  sweet 
COD  tent,  and  bid  tlie  world  farewell,  and  pity  the 
rich  and  great  that  know  not  this  happiness  ;  what 
,then  will  my  happiness  in  heaven  be,  where  my 
knowledge  will  be  perfect !  If '  the  Queen  of  Sheba 
came  from  the  utmost  parts  of  the  earth  to  hear  the 
wisdom  of  Solomon,'  and  see  his  glory  ;  how  cheer- 
fully should  I  pass  from  earth  to  heaven,  to  see  the 
glory  of  the  eternal  Majesty,  and  attain  the  height 
of  wisdom,  compared  with  which  the  most  learned 
on  earth  are  but  fools  and  idiots  !  What  if  God  had 
made  me  commander  of  the  earth  ;  what  if  I  could 
'  remove  mountains,  heal  diseases  with  a  word  or  a 
touch,  or  cast  out  devils,'  should  I  not  rejoice  in 
such  privileges  and  honours  as  these,  and  shall  I 
not  much  more  rejoice  that  my  name  is  written  in 
heaven  ?  I  cannot  here  enjoy  my  parents,  or  my 
near  and  beloved  friends,  without  some  delight ; 
especially  when  I  did  freely  let  out  my  affection  to 
my  friend,  how  sweet  was  that  exercise  of  my  love  ! 
O  what  will  it,  then,  be  to  live  in  the  pei;petual  love 
of  God  !  '  For  brethren  to  dwell  together  in  unity 
here,  how  good  and  how  pleasant  it  is  !'  To  see  a 
family  live  in  love ;  husband  and  wife,  parents,  chil- 
dren, and  servants,  doing  all  in  love  to  one  another ; 
to  see  a  town  live  together  in  love,  without  any 
envyings,  brawlings,  or  contentions,  law-suits,  fac- 
tions, or  divisions,  but  every  man  loving  his  neigh- 
bour as  himself,  thinking  they  can  never  do  too  much 
for  one  another,  but  striving  to  go  beyond  each 
other  in  love  ;  how  happy,  how  delightful  a  sight  is 
this !  O,  then,  what  a  blessed  society  will  the  family 
of  heaven  be,  and  those  peaceful  inhabitants  of  the 
New  Jerusalem,  where  there  is  no  division,  nor  dif- 


EXEMPLIFIED.  307 

fering  judgments,  no  disaffection,  nor  strangeness, 
no  deceitful  friendship,  no,  not  one  unkind  expres- 
sion, not  an  angry  look  or  thought ;  but  all  are  one 
in  Christ,  who  is  one  with  the  Father,  and  all  live 
in  the  love  of  him,  who  is  love  itself!  The  soul  is 
not  more  where  it  lives,  than  where  it  loves.  How 
near,  then,  will  my  soul  be  united  to  God,  when  1 
shall  so  heartily,  strongly,  and  incessantly  love  him  ! 
All,  wretched,  unbelieving  heart,  that  can  think  of 
such  a  day,  and  work,  and  life  as  this,  with  such 
low  and  feeble  joys !  But  my  future  enjoyments 
will  be  more  lively. 

"  How  delightful  is  it  to  me  to  behold  and  study 
these  inferior  works  of  creation  !  What  a  beautiful 
fabric  do  we  here  dwell  in  ;  the  floor  so  dressed 
with  herbs,  and  flowers,  and  trees,  and  watered  with 
springs  and  rivers  ;  the  roof  so  widely  expanded,  so 
admirably  adorned  !  What  wonders  do  sun,  moon, 
and  stars,  seas,  and  winds,  contain  !  And  hath  God 
prepared  such  a  house  for  corruptible  flesh,  for  a 
soul  imprisoned  ?  and  doth  he  bestow  so  many 
millions  of  wonders  upon  his  enemies  ?  O  what  a 
dwelhng  must  that  be,  which  he  prepares  for  his 
dearly  beloved  children  ;  and  how  will  the  glory  of 
the  New  Jerusalem  exceed  all  the  present  glory  of 
the  creatures  !  Arise,  then,  O  my  soul,  in  thy  con- 
templation, and  let  thy  thoughts  of  that  glory  as 
far  exceed  in  sweetness  thy  thoughts  of  the  excel- 
lencies below !  Fear  not  to  go  out  of  this  body, 
and  this  world,  when  thou  must  make  so  happy  a 
change  ;  but  say,  as  one  did  when  he  was  dying,  'I 
am  glad,  and  even  lea})  for  joy,  that  the  time  is  come 
in  which  that  mighty  Jehovah,  whose  majesty  in  my 
search  of  nature  I  have  admired,  whose  goodness  I 
have  adored,  wliom  by  faith  I  have  desired  and 
panted  after,  will  now  show  himself  to  me  face  to 
face.' 

"  How  wonderful,  also,  are  the  works  of  Provi- 
dence !  How  delightfid  to  see  the  great  God  interest 
himself  in  the  safety  and  advancement  of  a  few 
humble,  praying,  but  despised  persons ;  and  to  re- 


308  CONTEMrLATION 

view  those  special  mercies,  with  which  my  own  life 
hath  been  adorned  and  sweetened !  How  often 
have  my  prayers  been  heard,  my  tears  regarded,  my 
troubled  soul  relieved  !  How  often  hath  my  Lord 
bid  me  be  of  good  cheer  !  What  a  sui)port  are  these 
experiences,  these  clear  testimonies  of  my  Father's 
love,  to  my  fearful,  unbelieving  heart !  O,  then,  what 
a  blessed  day  will  that  be,  when  I  shah  have  all 
mercy,  perfection  of  mercy,  and  fully  eiijoy  the  Lord 
of  mercy ;  when  I  shall  stand  on  the  shore,  and  look 
back  on  the  raging  seas  I  have  safely  passed  ;  when 
I  shall  review  my  pains  and  sorrows,  my  fears  and 
tears,  and  possess  the  glory  wliicli  was  the  end  of 
all !  If  one  drop  of  lively  faith  was  mixed  with 
these  considerations,  what  a  heaven-ravishing  heart 
should  I  carry  within  me  !  Fain  would  '  I  beUeve ; 
Lord,  help  my  unbelief.' 

"  How  sweet,  O  my  soul,  hav^e  ordinances  been 
to  thee  !  What  dehght  hast  thou  had  in  prayer, 
and  thanksgiving,  under  heavenly  sermons,  and  in 
the  society  of  saints,  and  to  see  '  the  Lord  adding  to 
the  church  such  as  should  be  saved  !'  How,  then, 
can  my  heart  conceive  the  joy,  which  I  shall  have 
to  see  the  perfected  church  in  heaven,  and  to  be  ad- 
mitted into  the  celestial  temple,  and  with  the  heav- 
enly host  praise  the  Lord  for  ever  ?  If  the  word 
of  God  was  sweeter  to  Job  than  his  necessary  food, 
and  to  David  than  honey  and  the  honeycomb,  and 
was  the  joy  and  rejoicing  of  Jeremiah's  heart;  how 
blessed  a  day  will  that  be,  when  we  shall  fully  en- 
joy the  Lord  of  tliis  word,  and  shall  no  more  need 
these  written  precepts  and  promises,  nor  read  any 
book  but  the  face  of  the  glorious  God!  If  they 
that  heard  Christ  speak  on  earth  '  were  astonished 
at  his  wisdom  and  answers,  and  wondered  at  the 
gracious  words  that  proceeded  out  of  his  mouth,' 
how  shall  I,  then,  be  affected  to  behold  him  in  his 
majesty ! 

"Can  the  prospect  of  this  glory  make  others  wel- 
come the  cross,  and  even  refuse  deliverance  ;  and 
cannot  it  make  thee  cheerful  under  lesser  suffer- 


EXEMPLIFIED.  309 

ings  ?  Can  it  sweeten  the  flames  of  martyrdom, 
and  not  sweeten  thy  hfe,  or  thy  sickness,  or  thy 
natural  death  ?  Is  it  not  the  same  heaven  which 
.they  and  I  must  Hve  in  ?  Is  not  their  God,  their 
Christ,  their  crown,  and  mine,  tlie  same  ?  And  shall 
I  look  upon  it  with  an  eye  so  dim,  a  heart  so  dull, 
a  countenance  so  dejected  ?  Some  small  foretastes 
of  it  have  I  myself  had  ;  and  how  much  more 
delightful  have  they  been,  than  any  eartldy  things 
ever  were  !  and  what,  then,  will  the  full  eniovment 
be!  J  ^ 

"  What  a  beauty  is  there  here  in  the  imperfect 
graces  of  the  Spirit !  Alas !  how  small  are  these  to 
what  we  shall  enjoy  in  our  perfect  state  !  What  a 
hai)py  life  should  I  here  live,  could  I  but  love  God 
as  much  as  I  would  ;  could  I  be  all  love,  and  always 
loving !  O,  my  soul,  what  wouldst  thou  give  for 
such  a  life  ?  Had  I  such  apprehensions  of  God, 
such  knowledge  of  his  word  as  I  desire  ;  could  I 
fully  trust  him  in  all  my  straits  ;  could  I  be  as  lively 
as  I  would  in  every  duty ;  could  I  make  God  my 
constant  desire  and  dehght ;  I  would  not  envy  the 
world  their  honours  or  i)leasures.  What  a  blessed 
state,  O  my  soul !  wilt  thou  shortly  be  in,  when  thou 
shalt  have  far  more  of  these  than  thou  canst  now 
desire,  and  shalt  exercise  thy  perfected  graces  in 
the  immediate  vision  of  God,  and  not  in  the  dark, 
and  at  a  distance,  as  now. 

"Is  the  sinning,  afflicted,  persecuted  church  of 
Christ,  so  much  more  excellent  than  any  particular 
gracious  soul  ?  What,  then,  will  the  church  be,  when 
it  is  fully  gathered  and  glorified ;  when  it  is  ascend- 
ed from  the  valley  of  tears  to  Mount  Sion  ;  when 
it  shall  sin  and  suffer  no  more  !  The  glory  of  the 
Old  Jerusalem  will  be  darkness  and  deformity  to 
the  glory  of  the  New.  What  cause  shall  we  have, 
then,  to  shout  for  joy,  when  we  shall  see  how  glo- 
-ious  the  heavenly  temple  is,  and  remember  the 
meanness  of  the  church  on  earth  ! 

12.  "  But,  alas !  what  a  loss  am  I  at  in  the  midst 
of  my  contemplations  !     I  thought  my  heart  had  all 


JlO  CONTEMPLATION 

the  while  attended,  but  I  see  it  hath  not.  What 
Hfe  is  there  in  empty  thoughts  and  words,  without 
affections  ?  Neither  God,  nor  I,  find  jileasure  in 
them.  Where  hast  thou  been,  unworthy  heart, 
while  I  was  opening  to  thee  the  everlasting  treas- 
ures ?  Art  thou  not  ashamed  to  complain  so  much 
of  an  uncomfortable  life,  and  to  murmur  at  God 
for  filling  thee  witli  sorrows  ;  when  he  in  vain  ofters 
thee  the  dehghts  of  angels  ?  Hadst  thou  now  but 
followed  me  close,  it  would  have  made  thee  revive, 
and  leap  for  joy,  and  forget  thy  pains  and  sor- 
rows. Did  I  think  my  heart  had  Ijeen  so  backward 
to  rejoice  ? 

13.  "  Lord,  thou  hast  reserved  my  perfect  joys  for 
heaven  ;  therefore,  help  me  to  desire  till  I  may  pos- 
sess, and  let  me  long  when  I  cannot,  as  I  would, 
rejoice.  O,  my  soul,  thou  knowest,  to  thy  sorrow, 
that  thou  art  not  yet  at  thy  rest.  When  shall  1 
arrive  at  that  safe  and  quiet  harbour,  where  there 
are  none  of  these  storms,  waves  and  dangers ;  when 
I  shall  never  more  have  a  weary,  restless  night  or 
day  !  Then  my  life  will  not  be  such  a  mixture  of 
hope  and  fear,  of  joy  and  sorrow  ;  nor  shall  flesh 
and  spirit  be  combating  within  me  ;  nor  faith  and 
unbelief,  humility  and  pride,  maintain  a  continual 
conflict.  O,  when  shall  I  be  past  these  soul-torment- 
ing fears,  and  cares,  and  griefs  ?  When  shall  I  bo 
out  of  this  soul-contradicting,  insnaring,  deceitful 
flesh  ;  tliis  corruptible  body,  this  vain,  vexatious 
world  ?  Alas,  that  I  must  stand  and  see  the  church 
and  cause  of  Christ  tossed  about  in  contention,  and 
made  subservient  to  private  interests,  or  deluded 
fancies  !  There  is  none  of  this  disorder  in  the  heav- 
enly Jerusalem  ;  there  I  shall  find  a  harmonious 
concert  of  perfected  spirits,  obeying  and  praising 
their  everlasting  King.  O,  how  much  better  to  be 
a  door-keeper  there,  than  the  commander  of  this 
tumultuous  world  !  Why  am  I  no  more  weary  of 
this  weariness  ?  Why  do  I  so  forget  my  resting- 
place  ?  Up,  then,  O  my  soul,  in  thy  most  raised  and 
fervent  desires !     Stay  not  till  this  flesh  can  desire 


EXEMPLIFIED.  311 

with  thee  ;  expect  not  that  sense  should  apprehend 
thy  blessed  object,  and  tell  thee  when  and  what  to 
desire.  Doth  not  the  dulncss  of  thy  desires  after 
rest  accuse  thee  of  most  detestable  ingratitude  and 
folly  ?  Must  thy  Lord  procure  thee  a  rest  at  so 
dear  a  rate,  and  dost  thou  no  more  value  it  ?  Must 
he  go  before  to  prepare  so  glorious  a  mansion  for 
such  a  wretch,  and  art  thou  loath  to  go  and  pos- 
sess it  ?  Shall  the  Lord  of  glory  be  desirous  of  thy 
company,  and  thou  not  desirous  of  his  ?  Must  earth 
become  a  very  hell  to  thee,  before  thou  art  willing 
to  be  with  God  ?  Behold  the  most  lovely  creature, 
or  the  most  desirable  state,  and  tell  me,  where 
wouldst  thou  be,  if  not  with  God  ?  Poverty  is  a 
burden ;  riches  a  snare ;  sickness  unpleasing ;  health 
unsafe  ;  the  frowning  world  bruises  thy  heel ;  the 
smihng  world  stings  thee  to  the  heart ;  so  much  as 
the  world  is  loved  and  delighted  in,  it  hurts  and  en- 
dangers the  lover  ;  and  if  it  may  not  be  loved,  why 
should  it  be  desired?  If  thou  art  applauded,  it 
proves  the  most  contagious  breath  ;  if  thou  art  vih- 
fied,  or  unkindly  used,  methinks  this  should  not  en- 
tice thy  love.  If  thy  successful  labours,  and  thy 
godly  friends,  seem  better  to  thee  than  a  life  with 
God,  it  is  time  for  God  to  take  them  from  thee.  If 
thy  studies  have  been  sweet,  have  they  not  also  been 
bitter  ?  And,  at  best,  what  are  they  to  the  everlast- 
ing views  of  the  God  of  truth  ?  Thy  friends  here 
have  been  thy  delight,  and  have  they  not  also  been- 
thy  vexation  and  grief?  They  are  gracious,  and 
are  they  not  also  sinful  ?  They  are  kind,  and  are 
they  not  soon  displeased  ?  They  are  humble,  but, 
alas !  how  proud  also  !  Their  graces  are  sweet,  and 
their  gifts  helpful ;  but  are  not  their  corruptions  bit- 
ter, and  their  imperfections  hurtful  ?  And  art  thou 
so  loath  to  go  from  them  to  thy  God  ? 

"  O  my  soul,  look  above  this  world  of  sorrows ! 
Hast  thou  so  long  felt  the  smarting  rod  of  affliction, 
and  no  better  understood  its  meaning  !  Is  not  every 
stroke  to  drive  thee  hence  ?  Is  not  its  voice  like 
tliat  to  Ehjah,    What  dost  thou  here  ?'    Dost  thou 


312  CONTEMPLATION 

forget  thy  Lord's  prediction, '  In  the  world  ye  shall 
have  tribulation  ;  in  me  ye  may  have  peace !'  Ah, 
my  dear  Lord,  1  feel  thy  meaning  ;  it  is  written  in 
my  flesh,  engraved  in  my  bones.  My  heart  thou 
aimest  at ;  thy  rod  drives,  thy  silken  cord  of  love 
draws ;  and  all  to  bring  it  to  thyself.  Lord,  can 
such  a  heart  be  worth  thy  having  .^  Make  it  worthy, 
and  then  it  is  thine  ;  take  it  to  thyself,  and  then 
take  me.  This  clod  hath  life  to  stir,  but  not  to  rise. 
As  the  feeble  cliild  to  the  tender  mother,  it  looketh 
up  to  thee,  and  stretcheth  out  the  hands,  and  fain 
would  have  thee  take  it  up.  Though  I  cannot  say, 
*  my  soul  longeth  after  thee  ;'  yet  1  can  say,  I  long 
for  such  a  longing  heart.  '  The  spirit  is  wilhng,  the 
flesh  is  weak.'  My  spirit  cries,  '  let  thy  kingdom 
come,'  or  let  me  come  to  thy  kingdom ;  but  the 
flesh  is  afraid  thou  shouldst  hear  my  prayer,  and 
take  me  at  my  word.  O  blessed  be  thy  gracC; 
which  makes  use  of  my  corruptions  to  kill  them- 
selves ;  for  I  fear  my  fears,  and  sorrow  for  my 
sorrows,  and  long  for  greater  longings ;  and  thus 
the  painful  means  of  attaining  my  desires  increase 
my  weariness,  and  that  makes  me  groan  to  be  at 
rest. 

"  Indeed,  Lord,  my  soul  itself  is  in  a  strait,  and 
what  to  choose  I  know  not ;  but  thou  knowest  what 
to  give  :  '  to  dej)art  and  be  with  thee,  is  far  better  ;' 
but  'to  abide  in  the  flesh  seems  needful.'  Thou 
knowest  I  am  not  weary  of  thy  work,  but  of  sorrow 
{.nd  sin ;  I  am  willing  to  stay  while  thou  wilt  em 
ploy  me,  and  despatch  the  work  thou  hast  put  intc 
my  hands  ;  but,  I  beseech  thee,  stay  no  longei 
when  this  is  done  ;  and  while  I  must  be  here,  le! 
me  be  still  amending  and  ascending  ;  niake  me  still 
better,  and  lake  me  at  the  best.  I  dare  not  be  so 
impatient,  as  to  importune  thee  to  cut  off*  my  time, 
and  snatch  me  hence  unready  ;  because  I  know  my 
everlasting  state  so  much  depends  on  the  improve- 
ment of  this  life.  Nor  would  I  stay  when  my  work 
is  done  ;  and  remain  here  siiming,  while  my  breth- 
ren are  triumphing.    Thy  footsteps  bruise  this  worm. 


EXEMPLIFIED.  313 

while  those  stars  shine  in  the  firmament  of  glory. 
Yet  I  am  thy  child  as  well  as  they ;  Christ  is  my 
Head  as  well  as  theirs  ;  why  is  there,  tlieii,  so  great 
a  distance  ?  But  I  acknowledge  the  equity  of 
thy  ways ;  though  we  are  all  children,  yet  I  am 
the  prodigal,  ajid  therefore  more  fit  in  tliis  remote 
country  to  feed  on  husks,  while  they  are  always 
with  thee,  and  possess  thy  glory.  They  were  once 
themselves  in  my  condition,  and  I  shall  shortly  be 
in  theirs.  They  were  of  the  lowest  form,  before 
they  came  to  the  highest ;  they  sufiered,  before 
they  reigned  ;  they  '  came  out  of  great  tribulation, 
who  are  now  before  thy  throne  ;'  and  shall  I  not 
be  content  to  come  to  tlie  crown  as  they  did ;  and 
to  '  drink  of  their  cup,  before  I  sit  with  them  in  the 
kingdom  ?'  Lord,  I  am  content  to  stay  thy  time, 
and  go  thy  way,  so  thou  wilt  exalt  me  also  in  thy 
season,  and  take  me  into  thy  barn,  when  thou  seest 
me  ripe.  In  the  mean  tune,  I  may  desire,  though 
I  am  not  to  repine ;  I  may  believe  and  wish,  though 
not  make  any  sinful  haste  ;  I  am  willing  to  wait  for 
thee,  but  not  to  lose  thee  ;  and  when  thou  seest  me 
too  contented  witli  thine  absence,  then  quicken  my 
languid  desires,  and  blow  up  the  dying  spark  of 
love ;  and  leave  me  not  till  I  am  able  unfeignedly 
to  ci-y  out,  'As  the  hart  panteth  after  the  water- 
brooks,  so  panteth  my  soul  after  thee,  O  God.  My 
soul  thirsteth  for  God,  for  the  living  God ;  when 
shall  I  come  and  appear  before  God  ?  My  conver- 
sation is  in  heaven,  from  whence  I  look  for  a  Sa- 
viour. My  affections  are  set  on  things  above,  where 
Christ  sitteth,  and  my  life  is  hid.  I  walk  by  faith, 
and  not  by  sight ;  willing  rather  to  be  absent  from 
the  body,  and  present  with  the  Lord.' 

"What  interest  hath  this  empty  world  in  me; 
and  what  is  there  in  it  that  may  seem  so  lovely  as 
to  entice  my  desires  from  my  God,  or  make  me 
loath  to  come  away  ?  Methinks,  when  I  look  upon 
it  with  a  deliberate  eye,  it  is  a  howling  wilderness, 
and  too  many  of  its  inhabitants  are  imtamed  mon- 
filers.  I  can  view  all  its  beauty  as  deformity ;  and 
27 


314  CONTEMPLATION 

drown  all  its  pleasures  in  a  few  penitent  tears  ;  or 
the  wind  of  a  sigh  will  scatter  them  away.  O  let 
not  this  flesh  so  seduce  my  soul,  as  to  make  it  pre- 
fer this  weary  life  before  tJie  joys  that  are  about  thy 
throne  !  And  though  death  itself  be  unwelcome  to 
nature,  yet  let  tliy  grace  make  thy  glory  appear  to 
me  so  desirable,  that  the  king  of  terrors  may  be  the 
messenger  of  my  joy.  Let  not  my  soul  be  ejected 
by  violence,  and  dispossessed  of  its  habitation  against 
its  will ;  but  draw  it  to  thyself  by  the  secret  power 
of  thy  love,  as  the  sunshine  in  the  spring  draws  forth 
the  creatures  from  their  winter  cells  ;  meet  it  half- 
way, and  entice  it  to  thee,  as  the  loadstone  doth  the 
iron,  and  as  the  greater  flame  attracts  the  less ! 
Dispel,  therefore,  the  clouds  that  hide  thy  love  from 
me  ;  or  remove  the  scales  that  hinder  mine  eyes 
from  beholding  thee  ;  for  the  beams  that  stream  from 
thy  face,  and  the  foretastes  of  thy  great  salvation, 
and  nothing  else,  can  make  a  soul  unfeignedly  say, 
'  Now  let  thy  servant  depart  in  peace!'  But  it  is 
not  thy  ordinary  discoveries  that  will  here  suflice ;  as 
the  work  is  greater,  so  must  thy  help  be.  O,  turn 
these  fears  into  strong  desires,  and  this  loathness  to 
die  into  longings  after  thee  !  While  I  must  be  ab- 
sent from  thee,  let  my  soul  as  heartily  groan,  as  my 
body  doth  inider  its  Avant  of  health  !  If  I  have  any 
more  time  to  sj)end  on  e:irtli,  let  me  live  as  without 
the  world  in  thee,  as  I  have  sometimes  lived  as  with- 
out thee  in  the  world  !  While  I  have  a  thought  to 
think,  let  me  not  forget  thee  ;  or  a  tongue  to  move, 
let  me  mention  thee  with  delight ;  or  a  breath  to 
breathe,  let  it  be  after  thee,  and  for  thee  ;  or  a  knee 
to  bend,  let  it  daily  bow  at  thy  footstool ;  and  when 
by  sickness  thou  conflnest  me,  do  thou  '  make  my 
bed,  number  my  pains,  and  put  all  my  tears  into  thy 
bottle !' 

"  As  my  flesh  desired  what  my  spirit  abhorred,  so 
now  let  my  spirit  desire  that  day  which  my  flesh 
abhorreth  ;  that  my  friends  may  not  with  so  much 
sorrow  wait  for  the  departure  of  my  soul,  as  my 
soul  with  joy  shall  wait  for  its  own  departure! 


EXEMPLIFIED.  315 

Then  '  let  me  die  the  death  of  the  righteous,  and 
let  my  last  end  be  like  his  ;'  even  a  removal  to  that 
glory  which  shall  never  end !  Tlien  let  thy  convoy 
of  angels  bring  my  departing  soul  among  the  per- 
fected spirits  of  the  just,  and  let  me  follow  my  dear 
friends  that  have  died  in  Christ  before  me ;  and, 
while  my  sorrowing  friends  are  weeping  over  my 
grave,  let  my  spirit  be  reposed  with  thee  in  rest ;  and, 
while  my  corpse  shall  lie  rotting  in  the  dark,  let  my 
soul  be  in  '  the  inheritance  of  the  saints  in  light !' 
O  thou  that  numberest  the  very  hairs  of  my  head, 
number  all  the  days  that  my  body  hes  in  the  dust ; 
and  thou  that '  writest  all  my  members  in  thy  book,' 
keep  an  account  of  my  scattered  bones !  O,  my 
Saviour,  hasten  the  time  of  thy  return  ;  send  forth 
thy  angels,  and  let  that  dreadful,  joyful  trumpet 
sound !  Delay  not,  lest  the  living  give  up  their 
hopes ;  delay  not,  lest  earth  should  grow  like  hell, 
and  thy  church,  by  division,  be  all  crumbled  to  dust ; 
delay  not,  lest  thy  enemies  get  advantage  of  thy 
flock,  and  lest  pride,  hypocrisy,  sensuality,  and  un- 
belief, prevail  against  thy  little  remnant,  and  share 
among  them  thy  whole  inheritance,  and  when  thou 
comest  thou  find  not  faith  on  the  earth  ;  delay  not, 
lest  the  grave  should  boast  of  victory,  and,  having 
learned  rebellion  of  its  guest,  should  refuse  to  de- 
liver thee  up  thy  due  !  O  hasten  that  great  resur- 
rection-day, when  thy  conmiand  shall  go  forth,  and 
none  disobey  ;  when  '  the  sea  and  the  earth  shall 
yield  up  their  hostages,  and  all  that  sleep  in  the 
grave  shall  awake,  and  the  dead  in  Christ  shall  rise 
first ;'  when  the  seed  which  thou  sowest  corruptible, 
shall  come  forth  incorruptible  ;  and  graves  that  re- 
ceived rottenness  and  dust,  shall  return  thee  glorious 
stars  and  suns !  Therefore  dare  I  lay  down  my 
carcass  in  the  dust,  intrusting  it,  not  to  a  grave,  but 
to  thee  ;  and  therefore  my  flesh  shall  rest  in  hope, 
till  thou  shalt  raise  it  to  the  possession  of  everlasting 
rest.  '  Return,  O  Lord,  how  long  ?  O  let  thy  king- 
dom come !  Thy  desolate  bride  saith,  Come  !'  for 
thy  Spirit  within  her  saith,  Come ;  and  teacheth  her 


316  CONTEMPLATION 

thus  to  '  pray  with  groaiiings  which  cannot  be  ut- 
tered ;  yea,  the  whole  creation  saith,  Come,  waiting 
to  be  dehvered  from  tlie  bondage  of  corruption  into 
the  glorious  hberty  of  the  children  of  God.'  Thou 
thyself  hast  '  said,  Surely  I  come  quickly.  Amen- 
Even  so,  Come,  Lord  Jesus !'  " 


CONCLUSION. 

Thus,  reader,  I  have  given  thee  my  best  advice 
for  maintaining  a  heavenly  conversation.  If  thou 
canst  not  thus  meditate  methodically  and  fully,  yet 
do  it  as  thou  canst ;  only  be  sure  to  do  it  seriously 
and  frequently.  Be  acquainted  with  this  heavenly 
work,  and  thou  wilt,  in  some  degree,  be  acquainted 
with  God ;  thy  joys  will  be  spiritual,  prevalent,  and 
lasting,  according  to  the  nature  of  their  blessed  ob- 
ject ;  thou  wilt  have  comfort  in  life  and  death. 
When  thou  hast  neither  wealth,  nor  health,  nor  the 
pleasures  of  this  world,  yet  wilt  thou  have  comfort. 
Without  the  presence,  or  help,  of  any  friend,  with- 
out a  minister,  wit'iout  a  book,  when  all  means  are 
denied  thee,  or  taken  from  thee,  yet  mayst  thou 
have  vigorous,  real  comfort.  Thy  graces  will  be 
mighty,  active,  and  victorious ;  and  the  daily  joy, 
which  is  thus  fetched  from  heaven,  will  be  thy 
strength.  Thou  wilt  be  as  one  that  stands  on  the 
top  of  an  exceeding  high  mountain  ;  he  looks  down 
on  the  world  as  if  it  were  quite  below  him ;  fields 
and  woods,  cities  and  towns,  .seem  to  him  but  little 
spots.  Thus  despicably  wilt  thou  look  on  all  things 
here  below.  The  greatest  princes  will  seem  but  as 
grasshoppers ;  the  busy,  contentious,  covetous  world, 
but  as  a  heap  of  ants.  Men's  threatenings  will  be  no 
terror  to  thee ;  nor  the  honours  of  this  world  any 
strong  enticement ;  tenqitations  will  be  more  harm- 
less, as  having  lost  their  strength  ;  and  afflictions 
less  grievous,  as  having  lost  their  sting  ;  and  every 
mercy  will  be  better  known  and  relished.  It  is  now, 
under  God,  in  thy  own  choice,  whether  thou  wilt 


EXEMPLIFIED.  317 

live  this  blessed  life  or  not ;  and  whether  all  this 
pains  I  have  taken  for  thee  shall  prosper,  or  be  lost. 
If  it  be  lost  tln-ough  thy  laziness,  thou  thyself  wilt 
prove  the  greatest  loser.  O  man  !  what  hast  thou 
to  mind  but  God  and  heaven  ?  Art  tliou  not  almost 
out  of  this  world  already  ?  Dost  thou  not  look 
every  day,  when  one  disease  or  other  will  let  out  thy 
soul  ?  Does  not  the  grave  wait  to  be  thine  house  ; 
and  worms  to  feed  upon  thy  face  and  heart  ?  What 
if  thy  pulse  must  beat  a  few  strokes  more  ?  What 
if  thou  hast  a  little  longer  to  breathe,  before  thou 
breathe  out  thy  last ;  a  few  more  nights  to  sleep, 
before  thou  sleei)est  in  the  dust  ?  Alas !  what  will 
this  be,  when  it  is  gone  ?  And  is  it  not  almost  gone 
already  ?  Very  shortly  thou  wilt  see  thy  glass  run 
out,  and  say  to  thyself,  "  My  life  is  done  !  My 
time  is  gone  !  It  is  past  recalling !  There  is  nothing 
now  but  heaven  or  hell  before  me  !"  Where,  then, 
should  thy  heart  be  now,  but  in  heaven  ?  Didst  thou 
know  what  a  dreadful  tiling  it  is  to  have  a  doubt  of 
heaven  whcji  a  man  is  dying,  it  would  rouse  thee 
up.  And  what  else  but  doubt  cau  that  man  then 
<io,  that  never  seriously  thought  of  heaven  before  ? 

Some  there  be  that  say,  "  It  is  not  worth  so 
much  time  and  trouble,  to  tliink  of  the  greatness  of 
the  joys  above  ;  so  that  we  can  make  sure  they  are 
ours,  we  know  they  are  great."  But  as  these  men 
obey  not  the  connnand  of  God,  which  requires  them 
to  have  their  "  conversation  in  heaven,  and  to  set 
their  affections  on  things  above ;"  so  they  wilfully 
make  their  own  lives  miserable,  by  refusing  the  de- 
lights v/bich  God  hath  set  before  them.  And  if  this 
were  all,  it  were  a  small  matter  ;  but  see  what  abun- 
dance of  otlier  mischiefs  follow  the  neglect  of  these 
heavenly  delights.  This  neglect  will  damp,  if  not 
destroy,  their  love  to  God, — will  make  it  unpleasant 
to  them  to  think  or  speak  of  God,  or  engage  in  his 
service, — it  tends  to  pervert  their  judgments  con- 
cerning the  ways  and  ordinances  of'God, — it  makes 
them  sensual  and  voluptuous, — it  leaves  them  un- 
der the  power  of  every  affliction  and  temptation, 


318  CONTEMPLATIOJM 

and  is  a  preparative  to  total  apostasy, — it  will  also 
make  them  tearful  and  unwilling  to  die.  For  who 
would  go  to  a  God  or  a  place  he  hath  no  delight  in  ? 
Who  would  leave  his  pleasure  here,  if  he»had  not 
better  to  go  to  ?  Had  I  only  proposed  a  course  of 
melancholy  and  fear,  and  sorrow,  you  might  reason- 
ably have  objected.  But  you  must  have  heavenly 
dehghts,  or  none  that  are  lasting.  God  is  wilhng 
you  should  daily  walk  with  him,  and  fetch  in  con- 
solations from  the  everlasting  fountain :  if  you  are 
unwilling,  even  bear  the  loss ;  and,  when  you  are 
dying,  seek  for  comfort  where  you  can  get  it,  and 
see  whether  fleshly  delights  will  remain  with  you  ; 
then  conscience  will  remember,  in  spite  of  you,  that 
you  was  once  i)crsuaded  to  a  way  for  more  excel- 
lent pleasures, — pleasures  that  would  have  followed 
you  through  death,  and  have  lasted  to  eternity. 

As  for  3^ou,  whose  hearts  God  hath  weaned  from 
all  things  here  below,  I  hope  you  will  value  this 
heavenly  life,  and  take  one  walk  every  day  in  the 
New  Jerusalem.  God  is  your  love  and  your  desire ; 
you  would  fain  be  m.ore  acquainted  with  your  Sa- 
viour ;  and  I  know  it  is  your  grief,  that  your  hearts 
are  not  nearer  to  him,  and  that  they  do  not  more 
feelingly  love  him,  and  delight  in  him.  O,  try  this 
life  of  meditation  on  your  heavenly  rest !  Here  is 
the  mount  on  which  the  fluctuating  ark  of  your  souls 
may  rest.  Let  the  world  see,  by  your  heavenly 
lives,  that  religion  is  something  more  than  opinions 
and  disputes,  or  a  talk  of  outward  duties.  If  ever  a 
Christian  is  like  himself,  and  answerable  to  his  prin- 
ciples and  profession,  it  is  when  he  is  most  serious 
and  lively  in  tliis  duty.  As  Moses,  before  he  died, 
went  up  into  Mount  Nebo,  to  take  a  survey  of  the 
land  of  Canaan ;  so  the  Christian  ascends  the  mount 
of  contemplation,  and  by  faith  surveys  his  rest.  He 
looks  upon  the  glorious  mansions,  and  says,  "  Glo- 
rious things  are"  deservedly  "  spoken  of  thee,  thou 
city  of  God  !"  He  hears,  as  it  were,  the  melody  of 
the  heavenly  choir,  and  says,  "  Happy  is  the  people 
that  are  in  such  a  case  ;  yea,  happy  is  that  people, 


EXEMPLIFIED.  319 

whose  God  is  the  Lord !"  He  looks  upon  the  glori- 
fied inhabitants,  and  says,  "  Happy  art  thou,  O  Is- 
rael ;  who  is  hke  unto  thee,  O  people,  saved  by  the 
Lord,  the  shield  of  thy  help,  and  who  is  the  sword 
of  thine  excellency !"  When  he  looks  upon  the 
Lord  himself,  who  is  their  glory,  he  is  ready,  with 
the  rest,  to  "  fall  down  and  worship  him,  that  liveth 
for  ever  and  ever,  and  say.  Holy,  holy,  holy.  Lord 
God  Almighty,  who  was,  and  is,  and  is  to  come  ! 
Thou  art  w  orthy,  O  Lord,  to  receive  glory,  and  hon- 
our, and  power !"  When  he  looks  on  the  glorified 
Saviour,  he  is  ready  to  say.  Amen,  to  that  "  new 
song.  Blessing,  and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  unto 
the  Lamb  for  ever  and  ever.  For  thou  wast  slain, 
and  hast  redeemed  us  to  God  by  thy  blood,  out  of 
every  kindred,  and  tongue,  and  people,  and  nation  ; 
and  hast  made  us,  unto  our  God,  kings  and  priests !" 
When  he  looks  back  on  the  wilderness  of  this  world, 
he  blesses  the  believing,  patient,  despised  saints ;  he 
pities  the  ignorant,  obstinate,  miserable  world  ;  and 
for  himself,  he  says,  as  Peter,  "  It  is  good  to  be 
here  ;"  or,  as  Asaph,  "  It  is  good  for  me  to  draw 
near  to  God ;  for,  lo,  they  that  are  far  from  thee, 
shall  perish."  Thus,  as  Daniel,  in  his  captivity,  daily 
opened  his  window  towards  Jerusalem,  though  far 
out  of  sight,  when  he  went  to  God  in  his  devotions; 
so  may  the  believing  soul,  in  this  captivity  of  the 
flesh,  look  towards  "  Jerusalem,  which  is  above." 
And  as  Paul  w^as  to  the  Colossians,  so  may  the  be- 
liever be  with  the  glorified  spirits,  "  though  absent 
in  the  flesh,  yet  with  them  in  the  spirit,  joying  and 
beholding  their  heavenly  order."  And  as  the  lark 
sweetly  sings,  while  she  soars  on  high,  but  is  sud- 
denly silenced  when  she  falls  to  the  earth  ;  so  is  the 
frame  of  the  soul  most  delightful  and  divine,  while 
it  keeps  in  the  views  of  God  by  contemplation.  Alas, 
we  make  there  too  short  a  stay ;  fall  down  again, 
and  lay  by  our  music  ! 

But,  "  O  thou,  the  merciful  Father  of  spirits,  the 
attractive  of  love,  and  ocean  of  deliglits,  draw  up 


320  CONTEMPLATION    EXEMPLIFIED, 

these  drossy  hearts  unto  thyself,  and  keep  them  there 
till  they  are  spiritualized  and  refined ;  and  second 
thy  servant's  weak  endeavours,  and  persuade  those 
tliat  read  these  lines  to  the  practice  of  this  delight- 
ful, heavenly  work  !  O,  suffer  not  the  soul  of  thy 
most  unworthy  servant  to  be  a  stranger  to  those 
joys,  which  he  describes  to  others ;  but  keep  me, 
while  I  remain  on  earth,  in  daily  breathings  after 
thee,  and  in  a  believing,  affectionate  walking  with 
thee  !  And  when  thou  comest,  let  me  be  found  so 
doing ;  not  serving  my  flesh,  nor  asleep  with  my 
lamp  unfurnished ;  but  waiting  and  longing  for  my 
Lord's  return  !  Let  those  who  shall  read  these 
heavenly  directions,  not  merely  read  the  fruit  of  my 
studies,  but  the  breathing  of  my  active  hope  and 
love:  that,  if  my  heart  were  open  to  their  view, 
they  might  there  read  the  same  most  deeply  en- 
graven with  a  beam  from  the  face  of  the  Son  of 
God  ;  and  not  find  vanity,  or  lust,  or  pride,  within, 
when  the  words  of  life  appear  without;  that  so 
these  lines  may  not  witness  against  me ;  but,  pro- 
ceeding from  the  heart  of  the  writer,  may  be  effec- 
tual, through  thy  grace,  upon  the  heart  of  the  reader, 
and  so  be  the  savour  of  hfe  to  both !     Amen." 

"  Glory  be  to  God  in  the  highest ;  on  earth  peace, 
good-will  towards  men." 


FINIS. 


,* , 


